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Date: Mon 31 Dec 2012 20:26:57
To: am-global@earthlink.net
From: Kamalakanta_margii@u.pub….
Subject: What is Fearful and Fearless Love for Parama Purusa

Baba

== WHAT IS FEARFUL & FEARLESS LOVE FOR PARAMA PURUSA ==

Namaskar,
This letter addresses some key aspects of devotional life and dhyana, and how we can cultivate a deeper, more intimate relation with Parama Purusa.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN MUNDANE LIFE

In Baba’s teachings, it is given that sadhana is the journey from fearful love for Parama Purusa to fearless love for Parama Purusa. To best understand and benefit from His divine guidelines, let’s first investigate fearful and fearless love on the mundane level.

There are many examples how fearful and fearless love plays out in mundane life. We will also investigate exclusively fear-based relations. For instance:

(a) Suppose a child breaks something in the house and then runs away and does not go back home. That child is just hiding at the neighbor’s house. Such a child is quite fearful. The child’s mother is calling and calling for them to return home, but that child does not budge. After a while the neighbor cajoles, prods, and ultimately carries the child to its mother. The child went unhappily. Such types of kids do not have love for their parents; rather their relationship is based on fear.

(b) Let’s say a child breaks a clay pot in their home, then they may run over to the neighbor’s house to hide. Although they do not really want to stay at their neighbor’s house, but nor do they wish to face their parents. They are scared to go back to their own house. But when mother starts calling the child then after a few rounds of calls, and after mother gives her assurance, the child returns home. That child has fearful love for their parents.

(c) Lastly, a child breaks something in the house and is overcome with sadness, but does not run away. That child is feeling repentant for their mistake, and when the mother calls the child immediately runs into her arms. In that case, we can say that the child has fearless love for her.

Finally in the case of ideal parents, we often see that kids have fearless love for their mother and fearful love for their father. This is not the rule per se, but perhaps a general trend.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN SPIRITUAL LIFE

Those pre-historic humans had only a fear-based relationship with God. That continued for thousands of years. It was only with the divine advent of Lord Krsna that a revolutionary shift occurred. Then bhaktas began having a loving relation with Parama Purusa. This is evidenced by the poetry and writings of Surdas, Meerabai, Caetanya Mahaprabhu, Vidyapti etc.

Still today some religion preach a fear-based relation with God, gradually though more seekers are being drawn to having a loving relation with Parama Purusa.

Here are a few examples that show the continuum from fear-based relations with God, to fearful love for Parama Purusa which gets transformed into fearless love for the Divine Entity.

(a) In some extreme cases of fear-based relations with Parama Purusa, followers think that, “God is ferocious and can curse and destroy me. I have done sin and He will leave me to burn in hellfire.” Some dogmatic religions adhere to this extreme tenet. In that case there is only fear.

(b) Next, some sadhakas think they are unable to follow all the rules and codes of conduct and they will never be up to the mark. So they opt not to go close. Instead they prefer to do pranam from a distance. They have love for Parama Purusa, but do not want to go close and talk etc. They prefer to sit in the back for general darshan and DMC; and internally they vow to themselves never to go to any meeting or reporting. In that smaller venue, they may be punished and pointed out, so they prefer not to go themselves, but they like to hear about it. There were some margiis and wts who followed this pattern. They did not wish to go close but they had love for Baba so they came and stayed in Ananda Marga. Those who left Ananda Marga entirely and never came back, they had a fear-based relation with Parama Purusa.

(c) Then there are those sadhakas who have committed wrongs and they think, “How can I go close to Parama Purusa, He will be furious with me.” Such persons also have fearful love for the Lord.

(d) Another section of devotees think that, “If I do wrong then Parama Purusa will be unhappy with me.” Actually they have yet to engage in any wrongdoing, but the very thought of that is enough for them to think that the Lord will be displeased with them. They too harbour fearful love for Parama Purusa.

Here are a few examples of fearless love for Parama Purusa:

(a) When devotees experience strong sadhana and potent mantra japa by His grace, then their fear automatically dissipates. They think, “My Parama Purusa loves me and whatever mistakes I have made will not be cause for Him keeping me away, rather because He loves me He will take me on His lap, regardless of my past wrongs.” Such a bhakta has fearless love for Parama Purusa. They request Parama Purusa, “Ok, I have committed many mistakes but it is Your duty to make me alright. It is up to You to cleanse me and give me strength.” Such bhaktas do not have fear. Some even accuse Parama Purusa, “Why did You allow me to do wrong? Why did You not keep me clean.” Some sadhakas really think like this, and it is not just some external show. They truly feel this way inside their heart. They do not brag about this or beat the drum. This is just their natural devotional expression.

(b) Any sadhaka who has experienced deeper and more intimate relations with Him in dhyana will naturally have fearless love for Him.

Baba furthermore states in the last chapter of Subhasita Samgraha – 25, “Iishvar Prem Tatha’ Usake Sa’th Bhay”, that it is okay and natural for sadhakas to begin their spiritual journey having fearful love for Parama Purusa. By this way they will be careful to follow all the do’s and don’ts. Then, slowly over time, or depending upon their approach in sadhana, they become more mature and focused and strictly abide by all those codes of conduct. Their devotional link with Him deepens and their fear fades away as they progress along this continuum. It is Baba’s grace.

In this posting, and for all bhaktas, the transition is from fearful love to fearless love for Parama Purusa. Please read Baba’s following guidelines.

BABA’S TEACHING ON DHYANA

In many places Baba guides us that that dhya’na is our highest practice which has no comparison.

Baba says, “Dhyana is the unbroken flow of the mind-stuff, or citta, in one continuous stream, like the flow of oil, where all the propensities of the mind are fixed on the Goal.” (Ananda Marga Caryacarya – 1, Sadhana, pt #7)

Our scripture says, “Dhya’na yoga which elevates human beings through constant self-analysis, obliterates the very existence of the non-spiritual, and expedites one’s elevation into the supreme spiritual stance.” (Microvita in a Nutshell, p. 92-3)

By these sadhana teachings it is clear that dhya’na is that distinct practice which leads us unto Him.

FEARFUL LOVE TO FEARLESS LOVE

In this passage Baba vividly tells us that sadhana – dhya’na – is the process of yojana’t, whereby we move from the stage of fearful love to fearless love for Him.

Sadguru says, “Yojana means unicity with Him. The final goal of a sa’dhaka is to become one with Him….The spirit of sa’dhana’ is to get oneself unified with the hub of this universal wheel, not united but unified.”

“Now this sa’dhana’ which is sa’dhana’ for complete merger, for unification, starts with fearful love. Love must be there. Unless and until there is love, there can not be unification. So love must be there but it starts with fearful love and ends in fearless love : and the space between fearful love and fearless love is the space of sa’dhana’. What is sa’dhana’? Sadhana’ is transformation of fearful love into fearless love.”

“When this attraction is for any non-integral entity, or for any small entity this is called ka’ma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Purus’a — it is called Prema.”

“Yojana’t starts with fearful love and ends in fearless love and the process of transformation of fearful love into fearless love is called sa’dhana’ (Intuitional Practice).”

“Sa’dhana’ starts with fearful love:..One name of God is bhiis’an’a because everybody is afraid of Him. Everybody starts their sa’dhana’ with fearful love but that sa’dhana’ ends in fearless love – because unless and until one becomes fearless one cannot become one with Him.” (Subhasita Samgraha – 18; Salem, Madras, D.M.C. 9-12-64)

SPECIAL GUIDELINE FOR ENHANCING DHYANA:

UNIQUE TEACHING FROM BABA

Furthermore, here is Baba’s special sadhana guideline for enhancing one’s pratice of dhyana.

In His discourse, ‘Chariot and the Charioteer’, Baba explains about pra’na wherein He specifically guides us that pranayama and dhyana should be done in sequence – i.e. when the mind is very calm then one can do pranayama, and, directly thereafter, one should do dhyana. That’s to say, pranayama should always be followed by dhyana.

Pranayama and dhyana are very important and closely linked as Baba Himself has written the significant aspects of the practical process
in His books.

Here is the one of the special and unique ways in which pranayama and dhyana are related. Here Baba guides us that pranayama is a necessary complement for proper dhya’na.

Baba says, “Pra’n’a’yama is the scientific process to control the respiration and hence the mind, as a result of which sadhana is especially facilitated. The practice of dhya’na becomes a time consuming affair if pra’n’a’yama is not adequately practised.” (Caryacarya, Sadhana, pt #4)

By the above teaching it is clear that pranayama plays an important role in the practice of dhya’na. And through sustained effort in dhyana the sadhaka develops fearless love for Him and ultimately becomes one with Him, by His grace.

BECOMING ONE WITH HIM

Baba says “A genuine spiritualist will have to establish a relation of love with Parama Purus’a. Those who remain oblivious to this truth become unsuccessful in their mission.” (Subhasita Samgraha – 11, ‘The Path of Salvation’)

Ananda Marga scripture says, “Tasmin haḿso bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy.”

Prthagátmánaḿ preritáraḿca matvá.

“As long as human minds dwell on the duality that “I and my Lord are separate entities,” they keep on moving around the periphery of Parama Puruśa. Instead of this, people should think, “Parama Puruśa is my Father – He may be great and wise, but after all I am His child.” Now in the worldly sphere, if a father is learned and the son or daughter is illiterate, this does not at all undermine the sweet and loving relationship between the father and his child; rather instead of going away from Parama Puruśa, it is better to come close to Him so that the influence and wisdom of the Supreme can elevate His sons and daughters. And those who are wicked and sinful also need not be worried because they are also equally His children.” (Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms)

Sadguru says, “There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms.” (Ananda Vacanamrtam – 5, The Social Order and Superiority and Inferiority Complexes)

Baba says, “The real spiritual unification is defined as Saḿyoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha in the scriptures. “While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?” This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa.” (Subhasita Samgraha – 11, The Path of Salvation)

Baba says, “Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma.” (Ananda Marga Philosophy in a Nutshell – 4, Bhakti and Krpa)

MORE OF BABA’S DIVINE TEACHINGS

Taraka Brahma says, “Try, O sa’dhaka, to know only Him, in Whom are held the sky, the world and the void, in whom are ensconced the mind, the five vital forces and the sensory and motor organs. Shun all other pointless considerations except your efforts to know Him. You are mortal, subject to death. Your desire of establishing yourself in deathlessness has been with you from eternity. And that very Brahma is the bridge leading to that state of deathlessness. So you will reap the real good, if you can only know Him.” (Subhasita Samgraha – 2, p.30)

Ananda Marga ideology says, “The Entity whom you are trying to attain – Parama Purus’a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you.”

“When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap.”

“Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright.” (Ananda Vacanamrtam – 23)

IN ORDER TO TEACH, ONE MUST PRACTICE

Although it is a sensitive matter, everyone should be very clear that only those acaryas who are strict and sincere in all lessons of sadhana can teach meditation to others. Failing that, their instuctions for dhya’na will be hazy and confusing. Those who do not practice dhya’na in their practical life cannot guide others.

Baba furthermore tells us in different discourses that “A’caran’a’t Pa’t’hyet Yah Sah A’ca’ryah”.

Only those who teach by their conduct are acaryas. If their conduct is not good, then they cannot be treated as acarya. So acarya does not mean the title of acarya or wearing a certain colour of clothing. The critical meaning of acarya is those whose conduct is exemplary. (Reference Ananda Vacanamrtam – 23 ‘Silent Action’, and Ananda Vacanamrtam – 31, Conduct of Acarya.)

Baba says, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.”

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words.”

“In every period of history, some people are heard saying: “Today’s society is ruined, the people degenerated. Life was better in the old days.” The same view is expressed in every era. Have human beings really lost their humanity? Don’t they hold the highest position in the evolution of living things?”

“All the psychological diseases of humanity are the result of not having bhúmadrśt́i (Cosmic outlook) in life. The diseased persons do not consider others, but think only about themselves. They are busy thinking about their own families, employers, etc., and they forget everyone else. This is a terrible malady. But it is a mere expression and symptom of narrow-mindedness, the real root and reason for psychological disease. The cure is to reverse the trend of behaviour to rid the fallen human beings of narrow-mindedness. The medicine is one and only one: Brahmabháva [ideation on Supreme Consciousness]. But just adopting the supreme goal does not immediately establish one in that. It is the work of the ácárya to recognize if a person is on the right or wrong path and course of action. The ácárya should give direction and guidance in every work, big or small. When he or she is to impart any duty to anyone, he should be strict, strong and exact, like a diamond. He or she should never consider social position, wealth, rank, etc. Only those who are established in Yama and Niyama [moral code] and practise sádhaná can be given any responsibility.” (Ananda Vacanamrtam – 31, Conduct of Acarya)

Namaskar,
at His lotus feet,
Kamalakanta

PRABHAT SAMGIITA

“Timira’vrt ama’ra’trir a’ndha’r bhediya’ esecho…” (P.S. 1329)

Purport:

O’ Baba, on this pitch-black amavasya night which is enveloped by the cimmerian darkness, on this very night by piercing through the cimmerian
darkness You have taken advent.

O’ my dearmost Baba, You have saturated my entire existence with Your divine effulgence and You have situated Yourself in the depths of my heart.

Baba, I go on ideating on You – ensconcing my mind in Your ideation. O’ my Dearmost, You are mine and mine alone. I do not have fear of anyone or anything, because when I know in my heart that everything is situated within You, then why should I have any fear.

O’ Parama Purus’a, I will not harbour any feelings of hatred towards anyone on any occasion. Because when everyone is within You, then how can I have hatred towards anyone. I cannot.

O’ Parama Purusa with Your thunderous voice You are revealing this eternal Supreme truth: That You are the Supreme Controller of this great
universe.

Baba, You have graced me by coming after piercing through the cimmerian darkness. Your glory cannot be written – it is indescribable…

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== GHASTLY BEHAVIOUR BY DSL TOWARDS CHILDREN ==

Namaskar,
Jaipur DSL is notoriously infamous for harassing and beating the young kids in her children’s home. Didi has been in Jaipur running this children’s home for close to one decade. And you may be shocked to hear this but she mercilessly beats those kids on an ongoing basis. Didiji has no control over her rage.

Recently Didiji pinned down a small, 11 yr old girl on her back and Didi sat on her chest and punched her in the face – like a boxer punches (closed-fisted). Didi punched the girl again and again. Blood was strewn everywhere. Didi punched the child so hard in the face so forcefully that she actually knocked a few teeth loose, and one tooth completely fell out. Such was the rage and fury of Didiji’s attack on that poor girl.

Seeing this unfold in front of their eyes, all the kids became scared. As they live in a children’s home, some have parents but many do not. One child called their parents on the neighbour’s phone and said, “I am not going to stay here.” Hearing this, the parents left immediately to get their child.

When the parents reached to the children’s home, then Didi refused to hand over their child. Then the police got involved because Didi was not releasing the child.

Most people in the civilised world cannot think to inflict such torturous attack upon a poor, defenseless child. Indeed, even the worst cases of police brutality pale in comparison to what Didiji did. Only a psycho-path can do something like this to a small child. And that is what Didji is.

Tragically, this is not an isolated incident. Didiji pushed another child down the stairs – 5 steps – and then beat that child. This Didi can do anything. She is a veritable terror to the kids, and has a long and violent history running this children’s home.

Through it all, Centre keeps quiet. Centre feels impotent to do anything because Didiji gives them money and thus warms the pocket of her bosses. For this reason, Centre has not taken action against Didi. About this, more will soon be written.

Now, it is the duty of all margiis to raise their voice against this injustice. Keeping quiet is not the quality of a sadhaka / dharmika. Where there is injustice, we must speak out. Not doing that which should be done is pratyavaya – i.e. worse than doing a sinful deed.

Finally, I should close by adding that certainly not all Didis are doing like this. There are many very good Didis around the globe, such as Bikaner DSL who is very loving and nurturing – just the opposite of this psycho-path.

Namaskar,
in Him,
Arpana Jain

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Baba

== WHAT SENIOR ACARYA DIARY SAYS ==
Namaskar,
“Baba’s special teachings about ajagarii and madhukarii from Senior Acarya Diary encapsulate the whole entire spirit of being a real sannyasii in our Marga – and for years and years this was prevalent in our WT cadre, but unfortunately in the present era, since 1990, this essence is waning drastically.”

Such were the words of one of our senior avadhutas at a recent Ananda Marga function.

Thereafter, Dadaji went on to tell us all about Baba’s special teaching of ajagarii and madhukarii vrttis from Senior Acarya Diary. Certainly, Dada did not read from the Diary itself, so what is discussed below is a summary of that day’s discussion.

The overall message was that the spirit of renunciation is waning in our Ananda Marga. That does not mean that our entire wt cadre is suffering from this epidemic, because there are countless dedicated workers in Ananda Marga. Nonetheless, it is a trend that is on the rise.

So let us again investigate the ideals and practice of madhukarii and ajagarii vrttis. These qualities will bring balance into our organization, plus Baba furthermore guides us that madhukarii and ajagarii vrttis are the key ingredients of real avadhuta life.

SPIRIT OF MADHUKARII & AJAGARII VRTTIS

The overall idea here is that renunciation, dedication, and sacrifice are the cornerstones of our Ananda Marga way of life. Our saffron flag stands for these ideals – as should our sannyasii order. That is Baba’s design & teaching of madhukarii and ajagarii vrttis from Senior Acarya Diary.

In review, madhukar is that black bee which encircles the flowers and only takes that food which it needs at that very moment – nothing more. That madhukar does not gather and hoard bucketfuls of pollen to eat later.

A step up is the ajagar, or python, which does not even move to get its food; it merely eats what comes across its path. So not only does it not gather extra, but that ajagar does not even spend time hunting for food.

That is why in the aparigraha section of the Senior Acarya Diary, Baba specifically states that the madhukar and ajagar represent the only two ways for our WTs to exist in this world. (For more about this refer to Note 2 appended below.)

That means that in their personal lives, our Dadas and Didis are to adjust with the minimum necessities of life – and not get caught up in materialistic pursuits like hoarding money etc. Instead Wts are to use their precious time & energy serving and helping others in all realms, including spiritual elevation. That is the spirit of madhukarii and ajagarii vrttis.

At the same time, in their social service endeavours, workers can and should collect money for those projects. In that arena of life – for the service of others – they may seek out and gather donations and build up organisational bank accounts to sustain those projects. The account should be submitted to and overseen by a committee. Then there will be trust and commitment from all involved. In their personal life Wts must desist from doing keeping such accounts. Then they will be in accordance with the teachings of madhukarii and ajagarii vrttis.

Per Baba’s direction in Senior Acarya Diary, that is the only ideal way to live as a WT.

PRESENT DAY STANDARD OF WTS AND GROWTH OF THE MARGA

But tragically a few of our Wts have lost this spirit and are running after transitory allurements. With great idealism, they entered into our Wt cadre but at some point got caught up in the mundane race for material possessions like money, land, property, as well as post and power.

Lost in the wake of that spiritual vacuum, all kinds of negative habits, tendencies, and diseases crop up, and the spirit of renunciation fades. Then those particular workers cannot inspire anyone onto the spiritual path. Thus our numbers in Ananda Marga fail to increase. Whenever any worker loses their spirit of renunciation, then true pracara work cannot be done.

ALL SHOULD EMBRACE THE SPIRIT OF RENUNCIATION

Only through this pathway of renunciation – madhukra and ajagar – can our Ananda Marga sannyasii order really be something great: An order that represents dedication. That is Guru’s teaching.

In Ananda Vacanamrtam (Hindi) part 26 chapter 11 titled “Dhvaj sanket…”, Baba has given one special formula related with this very topic.

“हर मनुष्य को एक-एक aeroplane दे दो बहुत अच्छा | हर मनुष्य को ताकि एक-एक aeroplane मिले, मैं उसके लिए मैं चेष्टित रहूँगा | ख़ूब ठीक है, सामूहिक-जीवन में भोग | किन्तु वैयष्टिक-जीवन में त्याग | वैयष्टिक-जीवन जीवन में त्याग नहीं रहने से सामूहिक-जीवन में भोग नहीं होता है | एक आदमी के पास अगर एक करोड़ रुपया रह गया, और दूसरी जगह सत्तू-मिर्च नहीं मिलता है; तो उससे समाज का, देश का, राष्ट्र कल्याण नहीं है | वह वैयष्टिक-जीवन में वह छोड़ दे सब, त्याग कर दे | सब कोई मिलकर खाए, पिए, परम पिता के सन्तान हैं, सब मज़े में रहें |”

The whole idea of this teaching is that only through dedication and renunciation in the individual sphere can society prosper. For example, if anyone collects bundles of money in their own bank account, that impedes on the welfare of others. This will not bring any relief to the common people, rather it will hinder their ability to grow.

So those with money should not indulge in extravagant luxuries that are beyond the means of ordinary citizens. Until each and every person in the society can afford such amenities, then good people should not use such luxuries. But when those items become accessible and affordable to all, then in good faith it is alright for sadhakas to have those items.

Thus conscientious people use their wealth to raise the living standard of all. If one truly adopts such ideals of renunciation then they can bring smiles and happiness to countless people. So the spirit of sacrifice in one’s own personal life is truly something great and honourable. That is Baba’s guideline from Ananda Vacanamrtam.

BABA’S DIVINE EXAMPLE

And in His own personal life Baba was exemplary in this very approach. For years and years He traveled by railway, bus, or by foot since that was the common standard. And not only that, but the monetary wealth He earned through His railway job He distributed to the various wholetimers etc.

Not only that, before 1970 while He was still working in Jamalpur, Baba traveled to Ranchi and while there saw a newspaper article about a school headmaster’s request for money to fix the leaky roof in his school. The roof was leaking in the students’ classroom and the headmaster requested money for repairs. That very evening Baba went to the school and donated Rs1000 of His own personal money. Today that is roughly equivalent to Rs20,000 or more.

So in all the ways, Baba’s personal way of living stands as the embodiment of renunciation. We should understand and follow Guru’s teaching and adopt the path of renunciation in our individual lives, especially our wts.

A VERY NOBLE ENDEAVOUR

So none should think that ajagarii and madhkarii vrttis are some type of punishment to those wearing saffron. Rather adhering to this ideal code of aparigraha is something quite noble – it allows one to fulfill their mission and command respect in the real sense of the term.

“The dedicated monks and nuns of Ananda Marga have accepted their life of renunciation…to further the cause of human welfare; and through their service, they seek to lead human beings along the path of
righteousness to the abode of Supreme Bliss.” (A Few Problems Solved – 3)

WAY THINGS ARE NOW IN OUR MARGA

Unfortunately now in our Marga, things are developing in an entirely different way. Unfortunately, a more capitalistic mentality has seeped into our sannyasii order as some of our wts have just taken to collecting money, automobiles, big buildings, and registering these things in their own name. Yet all this goes 100% against Baba’s guideline of ajagarii and madhukarii vrttis from Senior Acarya Diary.

The basic formula is that the mind is one; so if one is rushing after money then that same mind does not have inspiration to run after Parama Purusa. Human mind is one, not many.

When the current leaders of AMPS pursue material gain, then there is a ripple effect. Many field workers are idealistic, but when top Dadas shirk their sannyasii vows then that adversely affects others.

In addition, top Dadas force lower posted workers to pay dues. That means they have to pay taxes to higher dadas otherwise they are harassed, threatened, punished, and abused.

Instead of getting respect on points of sadhuhood, restraint, sadhana, helping others, and sacrifice, the culture of our Wts has shifted over to a materialistic or capitalist way of living where prestige is given according to one’s monetary status and post etc.

Certain wealthy Dadas are using their money to garner a lot of respect from some margiis – what to say about non-margiis. However, the real determining factor of a sannyasii is conduct. That is the main measuring rod for determining one’s calibre.

“Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (Ananda Vacanamrtam – 31, Conduct of an Acarya)

Baba’s guideline for being an ideal Wt / acarya is quite clear. Sadly, all those many Wts who are properly leading a life of renunciation by adhering to the codes of madhukar and ajagar are victimised by top Dadas.

At present, the power structure in AMPS is entirely upside-down. Those central Wts with big pockets have all the power, whereas those service-minded wholetimers are looked upon as a liability and pushed aside.

Unfortunately, this is what is practically happening. If one can generate revenue by any means – just or unjust – and give that money to Centre then they get a high post and lots of prestige; and, if one firmly adheres to 16 Points and their vow of renunciation then they are looked upon as being outdated and expendable, and are written off as a liability and a beggar, unfortunately.

WT’S HAVE RENUNCIATION & NOTHING ELSE

This corporate approach where money is king is not the way things are supposed to be in our Ananda Marga sannyasii order. Baba has designed it completely differently – based on the ideals of the madhukar and ajagar. Where renunciation, not individual ownership, is everything.

For example, in the true Ananda Marga system, if a wt has been working in a particular location for a few years, then when a transfer order is given that very WT will automatically hand over all monies, equipment, funds, and property to the incoming worker. And the Wt who got transferred is to leave that area only with his dress and laungota in hand – & nothing else, except possibly a bus ticket to his new posting.

Now, however, all that has changed: When transferred those Wts sell the property, shift the money to their own black account, clean out all other financial resources, and hand over nil (nothing) to the newly posted worker.

According to our ideal, the only thing that a wt truly “owns” in this material world is their vow of renunciation. Beyond that they have nothing. And that is Baba’s divine system of madhukar and ajagar from Senior Acarya Diary. And that is what makes a sannyasii truly great – then they can really serve others and do great things in this world.

MORE ABOUT THE WAY THINGS ARE NOW IN OUR MARGA

Tragically, in today’s Ananda Marga sannyasii culture, selflessness is not the value cherished by top Dadas.

Now when a posting order comes, most often the Wt who got transferred departs with all the money from the bank account, or that Dada might sell the property and keep the profit, or he might send a cash donation to Centre in order to remain at his post. Or so many things might happen, including sending the monetary wealth and possessions of that jagrti to their laokik family.

Due to a lack of sadhana and straying from the path of madhukarii and ajagarii vrttis, some in our WT system have veered off course, where money – not renunciation – is everything.

This severely hinders the ability of workers to serve humanity.

For instance: A Wt is living on an MU with no house and is begging food from villagers as he tries to start various service projects. But then when a senior Dada from Centre arrives with a special, luxury car then the common people think all workers must have a lot of money. They think, “Why is this other Wt begging from me.” When there is a huge incongruity between top Wts and the common people, then there will be feelings of difference. Then our AMPS is unable to serve the local populace.

NOT THE FAULT OF NEW WTS

Some may think that since this problem of money-hoarding within our WT cadre began after 1990 then it is the fault of the new wts. But we cannot blame our younger wts. Rather with pure intention they entered into a system that quickly became ideologically askew due to the greed of the ruling Wts.

When those top factional wts travel around by private jet, chauffeur driven automobiles, keep houses & luxury suites, and deposit millions into their personal bank accounts, then idealistic young workers have hardly a chance of maintaining their vow of renunciation. Rather some get swept up into that, lest they face the consequences of getting pushed aside and receiving one punishment posting after another.

INGREDIENTS OF A SUCCESSFUL ORGANISATION:
RENUNCIATION AND DEDICATION

However to truly became a force in this world dedication is needed.

There are some organisations and religious groups that “succeed and thrive” on this earth because of their dedication. Often times their aims are awry, but they serve and help each other and eat together as one family and that is enough for them to gain success and spread their teachings from one land to the next.

This very faculty of sacrifice is missing in our Ananda Marga nowadays. That is why despite having the great teachings of dharma in our books, due to this blatant lack of renunciation and dedication to help and serve others, our AMPS is stuck, unfortunately, because of some bad apples.

So the spirit of madhukar and ajagar are deeply needed in our Ananda Marga. Prior to 1990 they were present. All the wts did everything and everything for the welfare of Ananda Marga and nothing for their own self. Now the opposite is happening as some are doing anything and everything for their own self and nothing for the welfare of our Ananda Marga.

One bad apple spoils the bunch. So even if a few Dadas are acting selfishly, hoarding money, indulging in luxuries, and going against the spirit of renunciation, then that taints and undermines our entire WT cadre.

So this is a shame. There is no dearth of dedicated workers and margiis in Ananda Marga. There are so many good people. But those dedicated workers just get pushed aside in one corner by the ruling elite.

By this entire manner, the spirit of renunciation and the sacrifice represented by our saffron flag and saffron coloured sannyasiis dress has been severely compromised.

“BE GREAT BY YOUR SADHANA, SERVICE AND SACRIFICE”

“It is action that makes a person great. Be great by your sádhaná, by your service, by your sacrifice.” (Ananda Vanii #20)

Only by recapturing the ideals of ajagar and madhukar can we once again become that great resurgent body that led to the tremendous growth of Ananda Marga. With those ideals absent from certain sannyasiis, our problems will continue. So let us once again rally around the spirit of our saffron flag and embrace Baba’s guidelines from senior acarya diary and build an AMPS organisation that reflects the cornerstones of sacrifice and renunciation.

“Everyone should render service to the world in accordance with their capacity and work for the welfare of the living beings to the best of their ability…You are travellers of an impregnable path. You have to
march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind.” (Subhasita Samgraha – 1)

CONDUCT RULES JUST BEING OVERLOOKED

These following WT conduct rules given by Baba go hand-in-hand with His divine teachings about madhukar and ajagar from the aparigraha section of Senior Acarya Diary.

So in various avenues, Baba is preaching this special gospel of renunciation, but tragically within our AM sannyasii culture these things are just being neglected and overlooked by some.

Best is if everyone judges for themselves if these below points are prevalent in our AM sannyasii order or not.

“One should attract other by one’s sacrificing nature.” (’37 Avadhuta / Wt Workers Rules’, point #20)

“One should leave all sorts of luxuries.” (’37 Avadhuta / Wt Workers Rules’, point #6)

“One should adjust with the minimum requirements of life.” (’37 Avadhuta / Wt Workers Rules’, point #17)

Thus when the ruling wts are hoarding wealth, laundering money, and looking down upon others, then how is our WT order going to become that shining example that will inspire confidence, service, and sacrifice to one and all.

BABA’S RELATED TEACHINGS

“The human mind has two contradictory inherent tendencies: one of acquisition, the other of sacrifice. The more one advances along the path of evolution, the more the second tendency, the spirit of sacrifice, becomes prominent.” (Ananda Marga Philosophy in a Nutshell – 5, The Faculty of Knowledge – 2)

REAL YOGI THINKS FOR THE UNIVERSE, NOT OWN SELF

“What is the Siddhi, i.e., attainment of Karma Sádhaná? – (Karma Brahmeti Karma Vahu Kurviita). To serve every mundane object thinking it to be the manifestation of Paramátmá is Karma, i.e., the Sádhaná of action. What is the achievement (Siddhi) of Karma Sádhaná? It is generally found that an average person spends more than twelve or fourteen hours in thinking about his or her own self. But the moment one starts thinking about the universe, one becomes a Karma Sádhaka. When one starts spending all one’s time in thinking for the universe, taking one self to be a bubble in the ocean of Karma, one gets Siddhi in Karma Sádhaná. A person is a part of the universe, and when one starts serving the universe, one is also automatically included among the served.” (Subháśita Saḿgraha Part 19, Salvation & Devotion)

“Many people look upon human beings as God Himself and throw themselves into the service of humanity abandoning their families and personal comforts. Defying all obstacles – the dense forests, the towering mountains, the stormy oceans – they travel throughout the world promoting the welfare of all.” (1 January 1964)

Namaskar,
in Him
Kamalkrsna

Note 1: WHAT IS TRUE RENUNCIATION

Here Baba guides us about the pathway of true renunciation.

“When the human mind becomes strong enough not to be affected by any colour, it is called vaera’gya [renunciation].” (10 November 1978, Calcutta)

The essence of the above teaching is that the mind must not be allowed to become tempted and engrossed by material wealth etc. Rather the mind should be kept in a state of balance, whereby one can look upon this world with empathy. Then when can truly serve others.

Unfortunately, when some of our wts with high posts are keen on luxury cars, black money, and other allurements that exist in this mundane world, and collect crores in their personal bank accounts. Then how can we say they truly imbibe the spirit renunciation.

According to Baba, renunciation means developing a high mind through sadhana where one feels that they have come on this earth with a mission to sacrifice for the service and welfare of others. Armed with this true spirit of renunciation our WT cadre will really become a great and benevolent force in this world.

Note 2: APARIGRAHA & THE APPLICATION OF
MADHUKARII VRTTI AND AJAGARII VRTTI

The term ‘ajagar’ refers to that very large snake known as the python. And the sense is that a python never moves anywhere to procure its food. It stays put in one single place, always. And it only eats what comes across its path. It does not spend its entire life traveling all about in search of one’s food.

So in the realm of sannyasiihood, our AM monks are to adopt a similar approach while living on this earth. They are not to indulge in an ongoing quest for more and more wealth and money for their own self. Rather our AM sannyasiis are to adjust with whatever they get for their existential needs and dedicate themselves to infusing energy within others and serve all through our Ananda Marga social service projects etc. They should not waste their energy and time thinking about their own self and self alone etc. According to Baba, this is the real dharma of an Ananda Marga sannyasii.

At the same time, in their social service endeavours, workers can and should collect money for those projects. In that arena of life – for the service of others – they may seek out and gather donations and build up organisational bank accounts to sustain those projects. The account should be submitted to and overseen by a committee. Then there will be trust and commitment from all involved. In their personal life Wts must desist from doing keeping such accounts. Then they will be in accordance with the teachings of madhukarii and ajagarii vrttis.

So we should all accept His teachings with a cool mind and think twice when we see our wts frivolously running headlong after money. Because, by that way, they have lost their dharma – according to Baba’s teaching in Senior Acarya Diary about madhukarii vrtti and ajagarii vrtii.

Those Ananda Marga workers sincerely following madhukarii vrtti and ajagarii vrtti neither run after money nor property for their own luxury, only Parama Purusa. So a true wt will take proper ideation and just have the bare minimum that is needed to survive & execute their work of serving others. Side by side, one is not to harbour the desire of getting more personal wealth.

According to Baba, this is not only the ideal way, but the only way for a true AM sannyasii to live. Anyone going against this system is a fake sannyasii. That is Baba’s pointed stance & strict warning.

So that means our wts are not to stockpile funds in their personal bank accounts, nor are they to keep unaccounted money (i.e. black money), nor anything that is above and beyond what is needed for their basic subsistence.

Here we should not forget this is Baba’s teaching from Senior Acarya Diary and this is not some dogmatic belief from pre-historic Hinduism nor the fantasy of some jinanii, nor some impractical expectation by some day-dreamer which is too lofty to be attained.

Rather the highly practical and ideal teachings of madhukarii vrtti and ajagarii vrtti come from our Guru, the Taraka Brahma Lord Shrii Shrii Ananamurtiji who has graciously given this in Senior Acarya Diary. And indeed those wts adhering to this dharmic code of ajagarii vrtti are truly great. They are the real seers, sadvipras, and well-wishers of humanity. Their minds are crystal-clear and pointed towards Baba’s teachings, and not drifting towards worldly allurements etc.

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Baba

== DISASTROUS TREND: THREAT TO EXISTENCE ==

Namaskar,
This letter begins with an account of a very unfortunate affair between a mother and her son.

Tragically, a similar thing is going within our Wt cadre where one Didi is living with an 18-year old man. Didiji gives the logic that he grew up with her.

First please reference this newspaper account of one foster mother and her son. Kindly understand that this segment does contain graphic language and sensitive terminology. Although, the stronger words have been edited, some explicit language remains.

“According to Springfield Park District police, an officer on patrol saw a vehicle parked in a back corner of the parking lot of the rose garden at Washington Park. A coat was draped over the window, which heightened the officer’s suspicions, so he walked up and shined a light on it and found Tribbet and the boy inside. As the two were getting dressed, police determined the boy was 16 and that the woman was his foster mother…They said Tribbet denied it at first, but admitted to “some fondling and other things,” police said. The officer notified DCFS and the Sangamon County Child Advocacy Center, which sent detectives from Illinois State Police to interview the boy and Tribbet. Police said Tribbet later admitted…with the boy three or four times during the month that he had been in her care.” (Courtesy of The State Journal Register)

For those who wish to read the full article, the link has been appended below along with some similar accounts.

WHAT IS HAPPENING IN OUR ANANDA MARGA

Some of you are aware that one central didi – herein referred to as Didi D – is extremely attached with a young man of 18 years of age, whom we shall call Mr. S. The situation is not at all ordinary – rather quite abnormal. They live together: Sleeping, eating, and going together etc. Didi D and Mr S are very linked with each other.

The reason why this is such an important matter is because this has the makings of becoming a systemic issue within our Marga. The likes of which have been the downfall of many religions and spiritual communities. We should not let our Ananda Marga suffer the same fate.

At the same time, please read keeping in mind that there are many dedicated Wts in our wholetimer cadre. Here we are just talking about a few rotten apples.

MR S LIVES IN THEIR INNER CHAMBERS

The young man Mr S stays with Didi D always. Wherever Didi D goes, Mr S is along side – from one female jagrti and school to the next. Wherever he goes, Mr S actually resides inside the Didi quarters. Thus he sees and watches so many Didis when they go for bath, get dressed, and prepare for sleep. No male in Ananda Marga is allowed inside Didi quarters, yet Mr S lives inside the Didis’ inner residence. All because Mr S is linked with one Didi who takes him everywhere – and this has been going on for years.

Yet this goes completely against our Ananda Marga way of life where Baba has mandated that there be a strict gender separation.

When our Didis are out in public then they are very strict in their conduct, dealing and dress, always covered in their full avadhutika uniform. Naturally though, when in their inner chambers they are more relaxed in what they wear and how they conduct themselves. They may just wear a simple shirt etc. Moreover, the Didis are known to watch gossipy TV shows, movies, and soap operas, and Mr S is right there along with them – giggling, gossiping, and laughing together.

This is 100% inappropriate for an 18 year old man – Mr S – to live along with Didis in their inner chambers. It is an infringement on the privacy of Didis, and, perhaps more importantly, it is having a devastating effect on Mr S.

HARMFUL EFFECT ON MR S

Many say that as he is now at the peak of adolescence, he has become completely debauched – embroiled in sensual thought. Many have noticed that his face has become sunken and that day by day he is losing his vital energy, engrossed in lowly thinking. Actually it is not just his thinking, by living with Didis and watching all kinds of love movies etc, Mr S’s own conduct has suffered.

Recently he was walking down the pathway in Ananda Nagar, and he wrapped his arm fully around the waist of one Didi, just as boyfriends do with their girlfriends in materialistic communities. When margiis saw this they were shocked and aghast at what has happened to this young man who just casually squeezes himself next to a sannyasi didi. It is quite appalling and sad to see.

That is why many say that Mr S himself is just one time bomb ready to explode. It is a very bad situation that is getting worse by the minute. It is a cancer that is actually spreading around as many of our Wt’s suffer from the pseudo-culture malady of boyfriend-girlfriend.

Certainly there are many sincere and right-minded Wts, so here we are only referring to a few bad apples.

MANY MORE POINTS AND INSIGHTS

One of Baba’s key rules is that boys and girls should grow up separately. Home boys will be raised by male managers or Dadas, and home girls will be cared for my female managers or Didis. Often children first come in our custody at the age of 4 or 5 – and in each case they should be placed in a gender-appropriate home.

Unfortunately, female wts have greater attraction for the boys; it seems they some kind of animal satisfaction from raising boys of 4 – 5 yrs of age. And when that boy grows up then they do not want to give up the child. Their animal instinct grows more. And that is what we see happening with Didi D and Mr S. Mr S is no longer a small kid but even then Didi D clutches on to him very tightly.

This type of nepotism sets a very bad precedent. Because Didi D is so engrossed with her attachment for Mr S that she could not care about her main duties of acarya life. In that way so many dharmic works have been overlooked. Due to extreme infatuation with Mr S, Didi has lost way – she forgot her main role in life.

A similar type of situation happened in the story newspaper displayed above where the foster mother had an illicit relation with her son. This is clear-cut reason why we must not tolerate any slackness in conduct rules.

Because when a person is infatuated with the opposite sex, then they are completely blind and cannot understand right from wrong. Intoxicated in this way, they cannot distinguish between appropriate and in appropriate behaviour.

Regarding Mr S, the way things are going the situation is very ripe for him to run away – today or tomorrow – with some young brahmacarinii of similar age. This can happen any moment or in the very near future. In case there is any doubt, we need not look at farther than what happened in Delhi, recently. There, DSL and DS got married to one another and left.

This type of unfortunate incident happens when one does not follow the conduct rules. Then the path of degeneration opens up wide. To stop all such degeneration, this letter is one small effort.

EVERYTHING IN ANANDA MARGA IS SEPARATE

As we consider the gravity of the situation with Didi D and Mr S, we must bear in mind that Baba has mandated that everything in Ananda Marga should be separate: For example WWD, our relief activities (AMURTL), reportings, social service projects, LFT trainings, etc. There are all separate along gender lines.

Here is a more complete list for your review:

1. Jagrtis are not shared between males and females for staying over or for office work.
2. Co-education is not practiced with students above 8 or 10 years of age, i.e. or above the age of puberty.
3. During dharmacakra, seminar, and classes, sadhana is done in distinctly different rows.
4. The organisation itself has an entire separate wing for females, WWD or Women’s Welfare Department.
5. Prout, AMURT, VSS etc also have separate sections for males and females.
6. Reporting is done separately.
7. LFT, Tattvika, and Acarya training is separate for males and females.
8. In-Charges are not mixed. Males are in-charges of males and females of females.
Note: Only in Central Office will the head of WWD be controlled by the General Secretary.
9. During DMS, kaoshikii was also performed separately. And still this practice is maintained for DMS.
10. Females do guard duty for females, and males for males; it is not mixed.
11. Akhanda kiirtana is done in a separate manner.
12. Madhur Sadhana is done according to gender, not with the opposite sex.
13. In any gathering, females & males do not participate together for games and sports.
14. All public processions are organised keeping males and females separate
15. And there are so many systems in place that ensure strict separation of the sexes.

Thus when everything is separate then, where is there scope for Didi D to keep Mr S with her inside the inner chambers of the Didis’ jagrti etc. Who can possible think that this is appropriate. No one.

WHY RUDRANANDA IS KEEPING MUM

Many are wondering why Rudrananda does not object to this type of behaviour between Didi D and Mr S. But the reason is quite obvious. If he points out the behaviour of one Didi in the Nigamananda sub-faction, then immediately those didis will point out the devious behaviour of many of Rudrananda’s top lieutenants. Thus, in the name of black or static peace, nothing is said by either side. They are both too concerned with their own faults to have the moral courage to rectify the other. Things have digressed to such a level.

WHY BUDDHISM WAS KICKED OUT OF INDIA

Long back, this type of loose dealing between monks and nuns led to the downfall and removal of Buddhism from India. The Buddhist monks and nuns began living together in the same quarters and the relations between them degenerated to sensual exchanges. The common people did not tolerate this degeneration and the Buddhist religions was essentially removed from India. This happened centuries ago. We should not let a similar fate meet our Ananda Marga.

This letter has written with the motive of welfare to clean-up things in our AMPS. In this process, leaders should be held to an ideal or proper conduct and become exemplars for their juniors. To create this circumstance, this letter has been written.

The situation with Didi D and Mr S should not be continuing. To date, Didi D has been referenced on this but she always overlooks Baba’s stated conduct rules and gives the same justification. Thus, more awareness and pressure is needed.

We should hold firm to Baba’s foundational guidelines.

BABA’S RELATED TEACHINGS:

ESSENCE OF SANNYASI

“The word sannyásii is derived sat + nyás + suffix nini, first case ending, singular number. Sannyásii means one who, out of noble intentions and benevolent outlook, has sacrificed his or her everything for the highest goal in life, Parama Puruśa.” (1)

“In Ananda Marga, they are known as sannyásiis. An avadhuta is a sannyásii.” (2)

“It is the sense of duty that causes one person to renounce everything; and it is the sense of duty that inspires another person to readily accept the burden of caring for his or her family. It is the sense of duty that makes a person great. Of all bonds, the bond of duty is the strongest, and the bond of moha [blind attachment or infatuation] is the worst. Humanity will have to break the bonds of moha and increase the bonds of duty willingly and consciously. This is the law.” (3)

“IF YOUR CONDUCT IS NOT GOOD,
DHARMA IS NOT WITH YOU”

“That which sustains the jiiva is dharma. And the practical side of dharma is expressed in the words Ácárańát dharmah, that is, “Dharma is the assemblage of all your conduct” – the way you eat, the way you speak, the way you perform sádhaná. If your conduct is good, dharma is with you; if your conduct is not good, dharma is not with you. And if dharma is not with you, what comes about is your sarvanásha, or sarvátmaka vinásha – that is, your physical, mental, and spiritual ruin.” (4)

Acárańát páthayati yah sah ácáryah – “One who teaches through one’s conduct is an ácárya.” If one’s conduct is not exemplary, he or she is not an ácárya/á.” (5)

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words.” (6)

“A WOMAN’S FRIEND IS A WOMAN”

“It should be remembered that a woman’s friend is a woman and a man’s friend is a man. The more distant the relationship between men and women, the greater should be the courtesy maintained in mutual conversation and behaviour between them.” (7)

“THE SANNYÁSIN HAS ONLY ONE FAMILY”

Our wholetimers have only one family – the universal family.

“The big family is the whole universe and its suffering humanity…the sannyásin has only one family – the big family – so there is no question of adjustment.” (8)

Those workers who cannot abide by this ideal and instead try to rekindle laokik relations or begin a small family are fake Wts.

“MANY SO-CALLED SA’DHUS EXISTS A PHARISAIC STATE OF MIND”
“Mana na’ ra’inga’ile ra’inga’ile yogi ka’par’a.

Saffron and red do not a yogiis make
With mind undyed he remains a fake.”

“Dye your mind with His colour. Those who have not done so cannot attain Him, for this very coloration is Prema or Divine Love… No external sign of Sa’dhuta’ or virtue is necessary. Become sa’dhu within. Behind the external show of virtuousness of many so-called sa’dhus exists a pharisaic state of mind. Preserve the true dignity of the word, Sa’dhu.”

“Mu’d’ha mu’ra’ye jata’ v’ar’aye….

With shaven head or matted locks
And ashen body a Sadhu walks
With the swaggering gait of a well-fed buffalo.
And crude mind filled with thoughts mean and low.”

“That is why I say that you must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour.” (9)

“…It may be added that avadhuta shall not engage his ears in any obscene language or songs, touch any tamasik articles, see any depraving entity or pictures, go through any story, novel or fiction having even the slightest bit of sexual importance…” (10)

“CLUTCHES OF INFATUATION”

“Propensity of blind attachment is usually divided into the four categories of time, space, idea and individuality.” (11)

“The only way to free oneself from the clutches of infatuation is to superimpose the ideation of indifference and divert one’s mental thoughts towards Parama Puruśa. It may be possible to control this propensity of wild fascination temporarily by intimidation or by enacting laws, but only temporarily.” (12)

“IF YOU ALLOW YOUR MIND TO BECOME FASCINATED BY ANY OTHER OBJECT, IT IS CALLED “ÁSAKTI””

“When this attraction is for any non-integral entity, or for any small entity this is called káma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Puruśa – it is called Prema. When the attraction is for the non-integral entity, for money, for family, for land, it is called Káma; when it is for integral entity it is called Prema and the mental tendency during Káma i.e., the mental tendency during attraction for a non-integral entity is called Ásakti in Saḿskrta and the mental tendency during attraction for that Integral Entity is called Bhakti. Do you follow?” (13)

“When the Esana is not for Paramatman but for something else, it is known as Asakti (Attachment) and not Bhakti. As for example, the Esana for wine. This Esana will be termed as Panasakti, the attachment for wine i.e. attachment is always in bad sense and devotion is always supreme. Therefore the correct Esana is devotion.” (14)

“When the unit self is associated with the cosmic it is called “bhakti” or “devotion”, but when it is associated with the mundane it is called “attachment”. You must withdraw your mental propensities from all external objects – no matter what they might be – and channelize them only towards Parama Puruśa. Only when you direct them towards Him, can it be called bhakti. If you allow your mind to become fascinated by any other object, it is called “ásakti” or “attachment”. When your only desire is for Iishvara, it is called “Iishvara-bhakti”, but when that attachment is for wine, for example, it is called ásakti for wine. An attachment for any object other than Parama Puruśa is called “ásakti”.” (15)

THE BOND OF INFATUATION (MOHA) IS THE WORST

“It is the sense of duty that causes one person to renounce everything; and it is the sense of duty that inspires another person to readily accept the burden of caring for his or her family. It is the sense of duty that makes a person great. Of all bonds, the bond of duty is the strongest, and the bond of moha [blind attachment or infatuation] is the worst. Humanity will have to break the bonds of moha and increase the bonds of duty willingly and consciously. This is the law.” (16)

Namaskar,
In Him,
Kamala

References:
1. Namámi Krśńasundaram, Disc: 16
2. Ananda Vacanamrtam – 2, Keep Company with the Virtuous
3. Namámi Krśńasundaram, Disc: 13
4. Subhastia Samgraha – 21, Niiti and Dharma
5. Ananda Vacanamrtam – 23, Silent Action
6. Ananda Vacanamrtam – 31, The Conduct of an Ácárya
7. Caryacarya – 1, Social Relationship Between Men and Women
8. Ananda Vacanamrtam – 30, Self-Realization and Service to Humanity
9. Subhasita Samgraha – 3
10. 32 Rules for Avadhutas / Wts, pt #32
11. Ananda Marga Philosophy in a Nutshell-8, The Acoustic Roots of the Indo-Aryan Alphabet
12. Ananda Marga Philosophy in a Nutshell-8, The Acoustic Roots of the Indo-Aryan Alphabet
13. Subhasita Smgraha-18, The Stance of Salvation and How to Attain It
14. Subhasita Samgraha – 20, Astitva and Shivatva
15. Ananda Vacanamrtam – 7, The True Nature of Bhakti
16. Namámi Krśńasundaram, Disc: 13

Note 1: WHO IS DIDI D AND MR S

In the above account, Didi D refers to Didi Ananda Dyotona and Mr S is Shubham, an 18 year-man who has bee raised by Didi ji. Prior Didi was very close to and linked with Dada Nigamanandji. Since his death, Didiji has seemingly needed some other male for her animal satisfaction. That is why she is keeping Shubham.

Note 2: LINKS TO ARTICLES

Here is the full article about the illicit relation between a mother and her foster son.

http://www.sj-r.com/top-stories/x1015658593/Woman-accused-of-sexual-abuse-of-foster-son

Below are two more articles related with this entire theme.

http://www.ibtimes.com/california-hockey-mom-had-sex-sons-teammate-police-316040

http://www.nydailynews.com/news/national/woman-allegedly-sex-son-15-year-old-friend-article-1.1278536

PRABHAT SAMGIITA

“Ghum bha’ungiye na’ ja’niye ja’o niye se keno sudu’re…” P.S. 2336

Purport:

Baba, O’ Parama Purusa, You have broken my slumber and blessed me with samvit [1]. Without my awareness, to which unknown divine world are You taking me in my dhyana. I do not know about my present, past, or future. I am unaware completely. Only this much I know: That You love me. Baba, by Your grace I have full faith and trust on You. You always do what is best for me. Please be gracious and continue in this way. My whole existence is at Your disposal; I surrender unto You.

Baba, You have colored and filled my mind and made me divinely intoxicated with the songs, rhythm, & melodies of Prabhat Samgiita. Baba, by Your grace, my mind is filled with the bliss. You have made the flowers of love blossom in my heart. You have made my heart soft. I love You so much. In Your longing my eyes get filled with the tears.

Baba You are the formless jewel of the ocean of form [2]. By Your grace I feel in my heart that indeed You love me. My whole life is floating in Your divine flow, in the unknown melody and tune of the divine world – devotional songs & Prabhat Samgiita. Baba, You have blessed me with samvit and You have changed my whole life by Your grace, by Your love…

NOTES FOR PS 2336:

[1] Samvit: “Samvit means spiritual consciousness, spiritual awakening. A man engaged in bad things all of a sudden feels that “No, I shouldn’t do all these things. No, I should be a good man henceforward.” Such an idea all of a sudden comes in his mind. And this thing, this change of mental tendency, is brought about by samvit shakti of Vidyámáyá. Do you follow? This is what is called samvit shakti. “No, henceforward I must be a good man. No, henceforward I must be a spiritualist. I must not encourage any depraving idea.” Samvit shakti.” (Ananda Vacanamrtam – 23, Brahma Cakra)

[2] Rupe sa’gare (ocean of the form); arupa man’i (formless jewel): The poetic language which Baba has used in this Prabhat Samgiita indicates that Parama Purusa is formless yet when He comes in the devotees’ heart in the form of Sadguru He is the ocean of the form of that formless jewel. That means He has come in form because one cannot have a personal relation with a formless entity. So the Parama Purusa of philosophy is impersonal, and the Parama Purusa of devotees’ heart is a Personal Entity who comes in form.

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To: AM-GLOBAL
Subject: Donkey Birthday
From: Nityanirainjan@4sign…
Date: Tue, 05 Feb 2013 23:04:37

Baba

“A’loker path cha’r’ibo na’…A’mi nijere praca’r koribo na’…” (P.S. 337)

Purport:

Baba, by Your grace I will not leave the path of Ananda Marga ideology, the path of effulgence. I will never leave the path which You showed me. By Your grace, I will mold myself according to Your desire. With Your guidance, I will make my mind straight, focusing on You & propagating Your glory. I will never glorify my own existence. I will never propagate about my own personality. I will never praise myself in front of anyone. I will never propagate myself. O’ my Lord, You have taught me to propagate Your glory. I will propagate the glory of Parama Purusa – not anyone else. So I will never propagate my own self…

== DONKEY BIRTHDAY ==

Namaskar,
On and off we hear how some fallen avadhuta has come off the true path. In result, they engage in bizarre behaviour. Here are a few examples of what some have done.

We should ensure other workers do not indulge in a similar manner. If you know of more cases, please let us know. The aim here is to enhance the standard of our Wt cadre – not anything else.

INITIATION MEANS REBIRTH

Baba’s teaching that during initiation one gets re-birth. So in this situation, we should all consider & rethink the notion of celebrating one’s physical birth.

“With an initiated person the first birth was the physical birth and the second birth was the spiritual birth, during initiation. Such a person is divya, born twice: First, you are simply born as an animal being. But this second time, as a human being. So unless and until one is initiated one is not, one cannot be, treated as a human being.” (1)

Thus the physical birth does hold much value in the life of a spiritual aspirant. When they get initiated onto the path of dharma sadhana, that is their real birth – i.e. when the person gets initiated and takes shelter at Rev. Baba’s feet.

PART LIFE VS FULL LIFE

Regarding birthdays, it also has to be mentioned that our present life is nothing but a part life. It is not a full life. Our life began when our consciousness first emanated from the Cosmic Hub. Since that time we have undergone incarnation after incarnation.

Baba says, “After millions of animal lives, a created being attains the human form…” (2)

Baba says, “In Sanskrit, dvi means “two” and ja means “born”, so dvija means “twice born”…the first birth was the physical birth, and the second birth was the spiritual birth, during initiation.” (3)

Thus, one should not think that when the spermatozoa fertilised the egg and led to this particular birth, then that is one grand birthday event.

Our life is spiritual oriented, not goaded toward the mundane.

Thus, every sadhaka in the Marga should think twice about how far they should celebrate their “birthday”. For workers, there is no question of celebrating as they have given up everything of their unit existence for Baba. At each and every juncture or stage of an avadhuta’s development and training they are given a new name because each stage itself represents a new birth– a new beginning, all the while leaving behind their old life. In which case, where is the scope for an avadhuta to celebrate his own worldly birthday.

Indeed, all sadhakas in the Marga should take a moment and consider the points in this letter and see if really they feel it appropriate and beneficial to celebrate their own birthday.

SOME NAIVE PEOPLE MAY RAISE THIS QUESTION

Some naive persons may raise the question that when Baba has given the birthday celebration chapter in Caryacarya, then what is wrong if our avadhutas celebrate their birthday? The answer is quite clear. In Caryacarya, Baba also explains what type of meat a person should eat if they cannot resist eating meat. But that does not mean sincere sadhakas and avadhutas should also eat meat or that we should appreciate meat eating.

Remember, Caryacayra is our smrti shastra – our social code – which is not eternal. It depends upon time, space, and person. All kinds of people are coming into Ananda Marga. For some, Baba has given such rules for periods of transition onto the path of dharma.

Everyone knows that in Ananda Marga there are three types of sadhakas: pashvacariis, viiracariis, and divyacariis. Pashvacariis are half-margiis; viiracariis are mediocre sadhakas, and those who are very strict and do not compromise on points of dharma are divyacariis. There will always be a mixture of all three grades of sadhakas. Always, new people are coming into human life and they will enter onto the path of pashvacara. After many lives and with God’s grace they will one day become viiracariis.

This point of eating meat in Caryacarya is for pashvaraiis. They compromise on various aspects of 16 points, but they are also margiis. They live amongst us – we all know this and recognize who is who. A person may not openly declare, “I am a pashvcarii; I am a half-margii”, but everyone knows.

When such pashvacariis become strong, established margiis, their manner will be different. Then they will not do such things like eating meat and celebrating their birthday.

Just as meat-eating is a hindrance to those on that path of sadhana. Similarly, indulging in self-glorification – such as celebrating one’s birthday – is not conducive to one’s spiritual growth and development. Rather it is antithetical. Our spiritual philosophy condemns all forms of self-glorification.

BIRTHDAY IS WORSE THAN SELF-PRAISE

As we all know, Baba warns us to steer away from things like self-publicity & self-praise. Thus, when the chief result of indulging in one’s own birthday party is drawing attention to oneself, then no avadhuta should indulge in such acts.

Baba says, “Why on earth should he indulge in self-publicity? To whom will he publicize himself? Such acts are the antics of common, avaricious people with beggar-like mentality.” (4)

And to go one step further, in the case of one’s own birthday party, that is not only praising oneself but even worse – celebrating and overtly highlighting one’s unit cause.

Overall, it is just like how stealing itself is bad yet the annual celebration of a notorious stealing program is far worse.

BABA’S ORDER:

MUST NOT GLORIFY ONESELF

Here Baba is clearly warning that human beings, let alone our avadhutas and acaryas, must not be involved in self-glorification by holding birthday parties and singing songs of their own greatness. One must not do such things.

Ananda Marga philosophy says, “Kiirtana should be done on Hari and on no other entity. One should not praise oneself or any other person. There are many people who are very fond of praising themselves by telling everyone what wonderful things they have done, but, as mentioned in this sloka, kiirtana is not for one’s own self but for Hari. Even though people are taught to do kiirtana for Hari, they still make the mistake of praising themselves too much. Sometimes their self-praise is so intense that others are obliged to say, “Please stop praising yourself so much.” They forget that their self-applause is rather boring for others. Human beings should realize that no one likes to hear the self-praise of others.” (5)

Even though a few degraded workers may enjoy the display of their own petty glory, such ostentatious displays are not received well in the society. This will tarnish the image of all workers who have come on this earth to selflessly serve others, not glorify themselves.

Here Baba gives the formula for how to become great.

“It is action that makes a person great. Be great by your sa’dhana’, by your service, by your sacrifice.” (6)

SPRIIT OF AVADHUTA

The spirit of being Avadhuta is to dedicate everything to Marga Gurudev. By getting Avadhuta diiksa and by getting their new avadhuta name, they they no longer have anything of their own. In that blessed state, everything belongs to Shrii Shrii Anandamurtiji. And Shrii Shrii Anandamurtiji is their mother father, & everything. That is the oath they have taken.

They surrender their all – their entire I-feeling – at His lotus feet. Their name has changed; their address has changed; their identity has changed. They have no past connection with their worldly life, nor their worldly birth. Avadhutas give everything to Parama Purusa – they have nothing left to call their own.

That is why in the conduct rules of Avadhuta, there is no such thing as the observance of one’s own birthday or any form of celebration or glorification of one’s own unit existence. Rather the avadhuta’s goal of life and the be-all end-all of their existence is to glorify Baba’s image. They are to be established solely in Marga’s Guru’s glory.

“Avadhuta shall always keep himself engaged in the service of Gurudeva with sincerity and devotion, in thought, words and deed, in subtle and in crude spheres, in inner and outer expressions of life.” (7)

In that case, there is not an iota of scope to celebrate one’s own unit birthday. Our wholetimers are to think about Him and focus on the Goal.

Tadekam’ smara’mah…Tadekam’ nidha’nam’

“That Cosmic Entity alone should be created in your mind and no other object…He is the terminating point. He is the Supreme Desideratum.” (8)

WHY ONE SHOULD NOT CELEBRATE THEIR BIRTHDAY

Why should anyone practice or propagate their own birthday? We are raising the slogan Parama Pita Baba Ki Jai! His victory, His glory, that is why the real devotee has only one birthday to celebrate. That is Ananda Purnima – Baba’s birthday. But those who do not have that type of devotion, with faltering steps they may go away from the ideological path.

You may have also noticed that the birthdays of acaryas and avadhutas were never published in different magazines prior to 1990. And now also, we do not recogise the birthdays of acaryas and avadhutas via different media like e-mail or organisational news publications etc.

Thus, the birthdays of our wholetime workers are not to be celebrated nor even mentioned publicly. Even in their individual life, a Wt should not think, “Today is my worldly birthday.” There is no scope for that in our Ananda Marga Wt cadre.

MARRIAGE IS NOT FOR WTS

In Caryacarya, Baba has given all kinds of ceremonies – marriage etc – for the general society, including birthday celebrations. But no avadhuta or WT should blindly think that therefore that birthday celebration is for them anymore than they should think that the marriage ceremony is for them. Those types of things in Caryacarya are for others, not our wholetimer acaryas.

JUST DONKEY’S BIRTHDAY

In Ananda Marga, if anything is done for superficial show or in an insincere manner then that is not at all acceptable. For instance, if someone serves you food only to show how great they are then Baba terms that food as: Donkey Food.

“If food is not offered with that heart-felt feeling then that food is donkey food, gardabha’nna. So one must not eat that food.” (9)

Similarly sadhana done with the primary motive of showing one’s greatness instead of pleasing Parama Purusa is donkey sadhana. And if kiirtan is sung with the primary motive as a display of one’s musical talent and instead of to spread the glory of the Lord, then that is donkey kiirtan.

Likewise, when any Wt or avadhuta celebrated their own birthday in their honour instead of spreading the glory of Parama Puruas, then their celebration is a donkey birthday.

Namaskar,
In Him,
Nityanirainjan Deva

Note 1: SOME FAKE AVADHUTAS INVOLVED IN BIRTHDAY ANTICS

About any such cases where Wts go against their own code of conduct – by celebrating their worldly birthday etc – Baba has given the following teaching:

“Mana na’ ra’inga’ile ra’inga’ile yogi ka’par’a.

Saffron and red do not a yogiis make
With mind undyed he remains a fake.”

“Dye your mind with His colour. Those who have not done so cannot attain Him, for this very coloration is Prema or Divine Love… No external sign of Sa’dhuta’ or virtue is necessary. Become sa’dhu within. Behind the external show of virtuousness of many so-called sa’dhus exists a pharisaic state of mind. Preserve the true dignity of the word, Sa’dhu.”

“Mu’d’ha mu’ra’ye jata’ v’ar’aye….

With shaven head or matted locks
And ashen body a Sadhu walks
With the swaggering gait of a well-fed buffalo.
And crude mind filled with thoughts mean and low.”

“That is why I say that you must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour.” (10)

(A) Some time back in Jharsguda (Orissa, India), there was a big birthday party event held in honour of of so-called Dada Priyakrsnananda.

For those not aware, Dada Priyakrsnananda has years and years of experience in Ananda Marga and even in his early years in the Marga he was a Central Worker who lived close to Baba. But unfortunately, those years he was like a rock in a river. Just as the water never touches the inside of the rock despite the rock being immersed in the water, similarly Priyakrsnananda Dada was living in Centre surrounded by Baba’s physical presence for many years, but internally he could not get drenched. That is why he is like a rock in the river – or what we can say.

Perhaps most surprising is that there were many, many so-called senior workers on hand for this birthday gala event and in one big round, they all sang Prabhat Samgiita #135, “Janma dine…”, in order to celebrate Priyakrsnananda’s birthday.

This type of dogmatic occasion is 100% against the ethics of our Ananda Marga and it sets a very negative example.

(B) Not surprisingly then, more recently in SUVA sector, the very so-called senior Dada Paramatmananda and so-called Didi Ananda Shamiita organised two birthday parties. And once again, they both insisted that PS #135, “Janma dine…”, be sung. Thus with printed song sheets etc that Dada and Didi made sure that the birthday event was celebrated with Prabhat Samgiita.

Our so-called senior most workers do not understand the basic principles about Ananda Marga and Prabhat Samgiita. They have forgotten Guru’s teachings and guidelines.

(C) Some years ago at New York sector’s Boston Regional retreat, Ac. Rainjitananda Avt celebrated his own birthday with full gusto and glory. In grand fashion, everyone present at the retreat sang a hearty round of the traditional American “Happy Birthday to You, Happy Birthday to You” song in so-called Dadaji’s honor. And during the singing one sumptuous cake was brought out and served to so-called Dadaji. And like that the whole affair took on the flavor of one mundane Americana birthday party whereby non-margiis make a wish for mundane objects as they blow out the candles on the birthday cake and receive presents from one and all etc. So like that Rainjitanandji’s celebratory occasion and birthday party was carried out whereby Dada accepted the card and cake and all arrangements in his own honour. Because at that moment so-called Dadaji’s birthday was the showcase event going on at the retreat.

Note 2: MORE ABOUT DONKEY SADHANA, DONKEY KIIRTAN, AND DONKEY FOOD

For more about Baba’s teachings in this regard:

http://am-global-01.blogspot.com/2012/12/donkey-food-donkey-sadhana-donkey.html

REFERENCES:
1. Ananda Vacanamrtam – 30, Twice Born
2. Ananda Va’nii #33
3. Ananda Vacnamrtam – 30
4. Subhasita Samgraha – 2, p. 49
5. Ananda Vacanamrtam – 8
6. Ananda Vanii #20
7. Rule no. 28 of 32 Rules for Avadhutas
8. Ananda Vacanamrtam – 2
9. Summary of Shabda Cayanika – 20, p.163-64 [Bangla]
10. Subhasita Samgraha part 3

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

******************************************
Why Some Like To Sacrifice For Others And Some Do Not

Baba says, “People recollect the tasty dishes they once relished and derive pleasure from that. Other people delight in feeding others. They offer rasagollás or sweets, and at the time of giving, imagine that their guest is enjoying the same delightful taste, the same sweet vibration from the rasagollás which they once relished when they ate them. A host feels mental satisfaction by imagining that the guest’s mind is full of those pleasing vibrations. The host wants the guest to enjoy more and more of those delightful vibrations, and therefore asks the guest to accept the offer of more rasagollás. So, one enjoys pleasure in two ways: first, by eating the delicious things; and secondly, by recollecting the pleasing vibrations enjoyed in the past while eating those very same delicacies. The human mind has two contradictory inherent tendencies: one of acquisition, the other of sacrifice. The more one advances along the path of evolution, the more the tendency, the spirit of sacrifice, becomes prominent.” (Yoga Psychology, ‘Faculty of Knowledge-2’)

Note: In His above teaching Baba is illustrating two opposition psychologies:
(A) The science behind why people feel mental satisfaction by feeding delicious food to others.
(B) The mentality of those who themselves eat delicious food yet do not desire to feed others.

In the first scenario, people get derive great happiness from feeding others a tasty meal. But how exactly does this work? What is happening in the mind. Well, suppose one day Govinda ate a sumptuous meal which he enjoyed very much. Then a week or a month letter, Govinda prepares and serves that same type of food to his friend Tanmay. The meal is delicious and Tanmay enjoys every morsel. But that is not all. Govinda himself derives great mental pleasure in feeding Tanmay, even though he (Govinda) is not eating. How does this happen? In his own mind, Govinda recollects how much he enjoyed that meal and he thinks that just as he enjoyed it, similarly Tanmay is also enjoying that meal. This creates a sympathetic vibration in Govinda’s mind he feels great psychic fulfillment. So Govinda’s is taking delight in sacrificing and serving Tanmaya.

In contrast, a third person, Liilamaya, cooks food for himself and eats it all himself. And he becomes happy thinking how much he enjoyed the food. In this case, Liilamaya is deriving enjoyment from directly eating that food; he does not want to share it with others. There is no spirit of sacrifice, rather he delights in acquiring that food and filling his own belly.

Both scenarios start from the same point – both enjoy their food; but then, due to proper and or a lack of proper sadhana, things go in 2 contradictory directions. One sadhaka derives happiness by sacrificing, while the other becomes happy by direct acquisition.

These are two radically different psychologies. They are not related solely with food but with all kinds of indulgences and offerings. Some gain pleasure from acquiring something directly, and some become happy by sacrificing and watching others enjoy.

Finally Baba explains that the path of sacrifice is the higher path and as people develop, the more they will adhere to the path of sacrifice.
******************************************

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To: AM-GLOBAL
From: Shantatma.93@add-ont-
Date: Wed, 30 Jan 2013 23:22
Subject: Who Can Follow Dadaji’s “Great” Examples #2

== WHO CAN FOLLOW DADAJI’S “GREAT” EXAMPLES ==

~ Part 2 ~

(Note: This the second letter in this series. A link to the first letter has been appended below. – Eds)

Namaskar,
“Dada Shivananda [a.k.a. Ac Samanvayananda Svt] left Baba and the AMPS organisation, and in a challenging display created his own separate organization, “Prema Marga”. That time, Dadaji established his own office in the foothills of the Himalayas at Dehradun.”

“Let us not forget that in those days, Baba was in jail. It was during those difficult times in Ananda Marga when maximum support was needed that Dada Samanvayanandji left and created his own organization to compete against Ananda Marga. The need of the hour was to stand firmly by Guru and raise the flag of Ananda Marga. Those days, so many margiis and acaryas withstood the onslaught and backlash of the negative forces, i.e. Mrs Indhira Gandhi’s exploitative machine. Margiis and wts were forced into hiding, imprisoned, tortured, and humiliated. All the while Guru was in jail. No true Ananda Margii could ever think to leave in such a moment – never.”

“Yet, in that critical moment, when Baba was in jail and workers margiis were also suffering, Dada Samanvayanandji left to enjoy his own self-created guru-ship, and establish his own separate organization: Prema Marga. So while dedicated Ananda Margiis stood by Guru, Dada Samanvayanandji fled to establish his own so-called glory. This is not the quality of a disciple, but rather a case of betrayal. Or what should we call it.”

FURTHER REVIEW OF DADAJI’S APPROACH

When Guru was in jail then true Ananda Margiis bravely took a strong stand and faced a lot of trouble and suffering in various ways. We all have deep respect for them.

But what respect should one have for Dada Samanvayanandji when he betrayed Baba and left Him during that very crucial time when Baba was in jail. Then years and years after Baba was released, Dada Samanvayanandji painted his own black face with white oil paint and appeared before margiis around the mid of 1984 as a great saint, as if nobody knew about his hypocrisy and betrayal to Baba.

“In this calculated manner, Dadaji did not return to Ananda Marga in 1977 when Baba graciously pardoned and welcomed everyone. Nor, did Dada Samanavayananda return when Baba Himself was released from jail in August 1978. Weeks turned into months, and months turned into years.”

“Ananda Marga was growing by leaps and bounds. Baba performed the grandest dharma samiiksa in the history of humanity. Ananda Marga was fast spreading all around the globe. The organization was growing in size exponentially. Still Dada Samanvayananda was nowhere to be seen. Dadaji was still leading the life as “guru” in his ashram. Time and again, Dadaji’s friends like Aksarananda had pleaded with him to return, but to no avail.”

“It was not until around 1984 or so, that Dada Samanvayananda showed up…”

“All in all, Dadaji was away from Ananda Marga for 11 years. When he was needed most to help in difficult times, he was entirely absent – just enjoying the high life as a self-appointed guru.”

“Even worse, after that time, Dada Samanvayanandji never expressed repentance or remorse for what happened in those days.”

When the good days of Ananda Marga came, Dadaji returned back because his fake guruship of Prema Marga was not as beneficial / enticing as posing as a great avadhuta in Ananda Marga and befooling margiis to enhance his prestige. Such was the extent of his hypocrisy.

Then after ’90, Dadaji jumped into a very high post. Who will appreciate his hypocritical behavior. I don’t think that any true margii and worker will appreciate Dadaji’s manner.

As a brother we certainly love him, but he is not an example to follow.

In his later years, one ruling group made Dada Samanvayanandji their priest; and Dada Samanvayanandji moved all around the globe giving his sermons like the Pope of Rome. And he praised himself along with his so-called illustrious past. So he was shameless up to the very end. Never did he express an ounce of repentance for his betrayal and wrongdoing.

WHAT WE CAN LEARN FROM DADAJI:

WHAT NOT TO DO

About hypocritical people Baba’s guideline is very strong. Please read below.

Baba says “Hypocrites must not be tolerated.” (1)

Baba says “Hypocrites are those who betray. Don’t forgive till his nature is reformed. Immediate forgiveness is a special weakness of mind. It results in worse harm to society.” (2)

“Sincerity is reflected in actions, not in words only. One who displays sincerity in words but not in actions is a hypocrite. You should not tolerate hypocrites.” (3)

Everybody in this universe can forget Dada’s back-stabbing to Marga Guru. But true margiis and Wt’s cannot.

Not forgetting means, not following Dada Samanvayananda’s negative example. No matter the circumstances one must stand with Guru and not drift away seeking glory elsewhere. Yet that is what Dadaji did. He left Baba and he left Ananda Marga.

As a brother we love him, yet as an acarya and disciple, his example is nothing but a black stain. None should fall into a similar demise. That is the learning we should take from his life on this earth: What not to do.

HOW A DISCIPLE SHOULD BE

Here below Baba uses the analogy of a pitcher of water to delineate who is a proper disciple.

“The worst category [of disciples] are likened to pitchers placed inversely in a tub of water. Such pitchers contain water as long as they are kept in the tub, but as soon as they are taken out, all the water pours out. These disciples acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from the preceptor they forget all his teachings.”

“The best category of disciples are like pitchers positioned right side up. When such pitchers are put in a tub of water, there is water both inside them and all around them; and even when they are removed from the tub, they remain full to the brim with water. These disciples carefully preserve in the jewel caskets of their hearts whatever they learn from their preceptor.” (4)

So Baba is very specific. The lowest grade of disciples immediately forget all they have learned from the Preceptor the moment they are separated from the Preceptor. They are like the pitch that is upside-down in the tub. Once of of the tub – once away from the preceptor – they forget everything.

In contrast, the best disciples always remember Sadguru’s teachings always. They are like an upright pitcher – filled to the brim with Guru’s guidelines. Nothing gets lost – ever. Always they keep His teachings near and dear to them. Such a disciple can never think to run off in the hour of need and create their own ashram.

All should consider which category Dada Samanvayananda falls in.

SEE WITH PROPER EYES

In the general society, people’s quality, qualifications and attributions are measured on the grounds of superficial measures, but we do not follow such an approach in Ananda Marga.

(a) In present-day Indian Politics, brutality and hypocrisy is the criteria for gaining a high post. In the past it was not like that. There was hypocrisy but now criminal behaviour is the top-most qualification. This is a dogma.

(b) In general religious Indian psychology, the saffron robe has a lot of meaning. It gives deep respect. There is a religious teaching that “Don’t see the merit and demerit of the person who is wearing saffron dress. One must think that person is great. Whoever is using that dress is God’s representative. Don’t see their character and behaviour.” But all Margis know that this is one dogma.

(c) In the general Indian society, age is also one of the factors. White hair, white beard, wrinkled skin is one qualification. Even if that person is a hypocrite. This is also dogma.

(d) And in general capitalist society, money is the criteria to measure someone. In town, if you ask “who is most important”, the answer will be that person who is the richest. Money is the main qualification. And this is also dogma.

CONDUCT IS THE MAIN PARAMETER IN ANANDA MARGA

In Ananda Marga all these above characteristics have no value, as they are all superficial parameters that have nothing to do with the person’s behaviour and conduct. It is on this standard – i.e. conduct – that every sadhaka should evalauate Dada Shivananda / Samanvayananda. Indeed, history itself will evaluate Dadaji in this way.

“Actions and not logic establish one’s superiority.” (5)

“Conduct is the principal factor in dharma.” Be a sadácárii, a person of good conduct, and you will surely attain Paramátman.” (6)

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (7)

HE CREATED HIS OWN PARALLEL BOOK OF SUTRAS

Here is one highly objectionable point that is completely related with this topic. As we all know Baba has graciously given Ananda Sutram as the seed teaching of Ananda Marga philosophy. Those sutras are eternal truths that perfectly outline His divine teachings and ideology. They are extraordinary and wholly unique. They come directly from Cosmic Mind and they cannot be imitated by anyone else. For any true disciple it is unthinkable to write a book of sutras that would in any way parallel, challenge, or undermine Ananda Sutram.

Yet that is exactly what Dada Samanvayanandji has done. He wrote his own separate book of sutras – titled Ananda Shatakam – which is distinct from Sadguru’s teaching.

And in his book – Ananda Shatakam – Samanvayanandji is proclaiming that if his sutras are followed then one will achieve liberation.

Ac. Samanvayanandji wrote in his book Ananda Shatakam on p.131 last para “Bhagavat….Paraman Padinca…”

Then Dadaji explained: “Those who not only read but follow the instruction noted herein (of Ananda Shatakam) with interest and care, they will surely overcome the delusion of this world and cross the stormy ocean of living in this world.” (p.131, Ananda Shatakam)

Thus Dadaji guaranteed liberation by following his personal teaching. Such is his audacity: To guarantee liberation and write a text that challenges the authority of Ananda Sutram.

JUST A COPY OF HINDU DOGMA: HANUMAN CHALISA

Actually, Dada Samanvayanandji’s approach is nothing but an offshoot of Hindu dogma – the Hanuman Chalisa. The Hanuman Chalisa was written to impose and inject a fear complex into the general public. The aim was to force people to worship the god monkey, Hanuman.

To this end, the poet Tulsidaas wrote “Hanuman Chalisa'”. The edict was made that by reciting the Hanuman Chalisa daily, one will attain liberation. And if anyone does not recite the Hanuman Chalisa they will suffer. If the dogmatic poet of the Hindu religion would not have injected the fear complex then surely nobody would have appreciated to worship the monkey.

Human psychology is that people like to believe or pray that some divine being in human form is their god – not some monkey. So it is the power of the fear complex of that poetry that misguided / forced Hindu people to chant every day the Hanuman chalisa hymn, means the monkey god eulogy.

Following is the stanza of that dogmatic monkey god hymm: ‘Jo satbar…mahasukha hoi’. The meaning is that those who repeat those Hanuman Chalisas (eulogy of Hanuman monkey god) will get liberation and be free from all worldly problems, like money, matter, ghost etc.

So with fear Hindu dogmatic people are repeating this.

In the same way our Dada Samanvayanandji tried to impose his book Ananda Shatakam on margiis by creating a fear complex. It is obvious to all that Dada Samanvayananda did the same dogmatic technique as the dogmatic Hindu poet did.

MORE ABOUT THIS DOGMA

Certainly, those living in India know very well about the monkey god Hanuman but for overseas readers let me please tell something more. The god Hanuman belongs to the ape family. He has a long tail and his face is like a monkey. It is not even a human being; Hanuman is one monkey. That is why one name of the monkey is Hanuman. And Chalisa’ means eulogy. Every Hindu dogmatic person is well aware of these things but for the benefit of overseas margiis it is meaningful to explain the matter in full.

However, the main point is that this dogma of the monkey god is deeply rooted in all fundamental Hindus’ mind. And every day they must repeat it minimum one time – especially when they feel fear of ghost. The dogma is that by repeating the monkey god name, ghosts will not come and monkey god worshippers will ultimately reach the goal of liberation and all desires will be fulfilled. And those who disrespect this will themselves burn in hell fire. Because of this dogmatic belief, Hindu people are afraid and they are repeating the Hanuman Chalisa with deep reverence.

So Dada Samanvayanandji unfortunately also suffered from the attachment to Hindu dogma. Clearly Dada carried this dogma on his head – otherwise what was the need for him to write his own separate book of sutras, that goes totally contrary. Dadaji imposed one falsehood that if any margii will believe,respects, and chants his sloka then surely they will get liberation, as if there is no need of astaunga yoga sadhana. Only his Ananda Shatakam will work as the divine ship to across the ocean of maya.

Such is the audacity of Samanvayananda Dada.

FINAL THOUGHT & GUIDELINE

Here I close this letter with Baba’s guideline: Ananda Marga acaryas must lead by their conduct. That alone is what qualifies them as an acarya. So those whose conduct is not good are not…

“Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (8)

“An ácárya or ácáryá should always instruct by his or her exemplary actions and words.” (9)

Namaskar,
in Him,
Shantatma

Note 1: LINK TO PREVIOUS LETTER IN THIS SERIES

http://am-global-01.blogspot.com/2013/01/who-can-follow-dadajis-great-example.html

Note 2: REFERENCES

1. Carycacarya
2. Caryacarya – 2, Society, #6
3. Ánanda Vacanámrtam Part 23, Silent Action
4. Ananda Marga Ideology and Way of Life -9, Tantra and Sádhaná
5. Caryacarya – 2, Sadhana, pt #15
6. Subhasita Samgraha – 21, Niiti and Dharma
7. Ananda Vanii #13
8. Ananda Vacanamrtam – 31, Conduct of An Acarya
9. Ananda Vacanamrtam – 31, Conduct of An Acarya

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To: AM-GLOBAL
Date: Tue, 22 Jan 2012 21:58:03 -0000
From: NJK Majumdar
Subject: We Should Not Overlook the Conduct of Wts

Baba

== WE SHOULD NOT OVERLOOK THE CONDUCT OF WTS ==

Namaskar,
By Baba’s grace – over the years in Ananda Marga – I have had innumerable opportunities to travel around with our various Dadas. And while that was usually quite inspiring for me, I also did get a first-hand view how some of our Dadas have taken to “following” 16 Points.

The purpose of this letter is to help those Wts (dadas and didis) follow Baba’s conduct rules and become ideal. Only then will they have the moral force to guide others and lead society. It is not possible to lead when they themselves do not do. So here the aim is to create circumstances whereby such wts mend their ways. With this motive I write.

Let me also recognise that there are many right-minded Wts adhering to Baba’s guidelines on points of food and overall conduct.

BABA’S KEY GUIDELINE AND STRICT WARNING

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (1)

“Sádhaná is not possible without such a moral ideation. Sádhaná devoid of morality will divert people again towards material enjoyments and at any moment they may use their mental power, acquired with much hardship, to quench their thirst for meagre physical objects. There are many who have fallen from the path of yoga or tantra sádhaná and are spending their days in disrepute and infamy. Whatever little progress they achieved through forcible control of their instincts, was lost in a moment’s error in pursuit of mundane pleasures. It must, therefore, be emphasized that even before beginning sádhaná, one must follow moral principles strictly. Those who do not follow these principles should not follow the path of Sádhaná; otherwise they will bring about their own harm and that of others.” (2)

“Acárańát pát́hayati yah sah ácáryah – “One who teaches through one’s conduct is an ácárya.” If you cannot learn anything from the conduct and behaviour of a certain person, why should you accept that person as an ácárya/á? …Take silent action against the offending ácárya/á. And what will be the nature of this silent action? You will disavow the person as an ácárya/á; you will not accept the person as an ácárya/á. I [[vest]] this authority in you. I will never seek any explanation from you as to why you have disavowed the person. Human beings will win honour if they exhibit exemplary conduct.” (3)

BABA WAS-IS WATCHING EVERYBODY

While running the organisation, Baba was extremely strict that everyone in Ananda Marga properly follow 16 points and yama and niyama. He was expressing sentient anger (see note 2) and pointing out everyone about this. If anyone knowingly or unknowingly ate onions, garlic, or any tamasik item, then Baba would strongly rebuke and point out that dada.

This had one marvelous benefit: It taught us the devotional practice that He knows everything and that He is always watching us. And that is the basic essence of second lesson: “To live one’s life thinking that Baba is with me watching my each and every action.” That is the cream of second lesson and by this way one cannot do anything wrong.

And if anyone temporarily forgot this fact – and would indulge in some misdeed – then Baba would remind them that He sees everything by lovingly scolding them in front of all. By this way, everyone – especially Dadas – would be careful to follow 16 Points.

DEGENERATION AFTER 1990

But after 1990, a few forget this divine fact that Baba is always watching. So for their own convenience they would do what they like. Because there was no such reporting nor dharma samiiksa to remind them that Baba is watching. Rather they just thought that Baba is gone. Such was their degeneration of mind, unfortunately.

And in that way, some Dadas become lax on sentient food rules while they are traveling; they eat prepared food and end up eating onions and garlic etc. They think, “No one is watching; and nobody sees what I am doing. So I can do as I wish.” But this is not the proper way.

BOYFRIEND AND GIRLFRIEND

Although there are many good Wts and that is why Ananda Marga is still continuing, but, unfortunately, some of our Dadas have adopted the faulty outlook that nobody is watching etc. In that way they skip their fasting, overlook their sadhana lessons, and in some rare cases indulge in actual illicit physical relations, but in many cases they have phone relations as boyfriend and girlfriend.

How does this work? Well, at any free moment when they are alone during the day and deep, deep into the night (1am, 2am, or 3am), they spend hours upon hours communicating with their opposite sex friend. During the day, if they are in meetings, then they will sneak away to a private spot to call their special opposite sex friend for some romantic talk & gossip. All their interaction happens by phone (talking and texting). Many of our wholetime workers are doing like this: Dadas with Didis, and Didis with Dadas. During those sessions, they are not reviewing organisational policies nor evaluating social service projects etc. In Ananda Marga, projects are separated by gender. So those wts are just gossiping like boyfriend and girlfriend, but it is non-physical. Mentally and emotionally they are engrossed.

This type of affair happens in certain social situations where two people are unable to openly go close to one another – lest it result in scandal or being stigmatized. So they attempt to satisfy themselves from a distance. Sadly, many Wts are indulged in this way.

Regarding all of the above, always it starts small – with a small infraction – and they rationalise that wrong action and gradually that negative deed multiplies into a bigger and bigger problem. Until one is extremely degenerated – inside and out, unfortunately.

We should not forget that there are many good Wts who follow all the conduct rules.

WHAT IS THE SOLUTION

The only way to avoid this downturn is to cultivate the devotional practice that, “Baba is always with me and watching me.” Then one will always abide the the rules and regulations of dharma and not fall into the quagmire of sin and degeneration.

BABA’S WARNING ABOUT TAKING TA’MASIK FOOD

Here Baba warns us of the harmful effects of eating ta’masik food. So Dada and others should give up their negative ways because Baba does not approve of eating onions or garlic and then befooling oneself by saying guru mantra. That is not the standard method.

So here is Baba’s warning about the ingesting ta’masik foods:

“Avadhuta shall take strictly sattvika diet.” (32 Rules for Avadhuta, Pt # 27) (4)

“Take only sáttvika (sentient) food. (5)

“Cells generally grow out of light, air, water and the food we eat. The nature of food and drink has its effect upon the cells, and consequently also influences the human mind. Obviously each and every sa’dhaka, or spiritual aspirant, should be very cautious in selecting food. Suppose a person takes ta’masika, or static, food. The result will be that after a certain period, static cells will grow and exercise a static influence on the aspirant’s mind. Human beings must select sa’ttvika, or sentient… This will lead to the birth of sentient cells, which in turn will produce a love for spiritual practice and help in attaining psychic equilibrium and equipoise, leading to immense spiritual elevation.” (6)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.
“Mutative food: Food which is good for the body and may or may not be good for the mind, but certainly not harmful for the mind, is mutative.”
“Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static.” (7)

“For the avadhútas and avadhútikás of Ananda Marga there is only one kind of food, sáttvika food.” (8)

““Cakśuńá Samvaro Sádhu” O spiritual aspirant! O Bhikśu! O monk! O devotee!…“Sádhu Jibháya Saḿvaro.” You should have control over your taste…If you want emancipation, if you want liberation from worldly fetters, you must have all-round restraint.” (9)

“Pramitáhárah: to maintain the physical body, you require physical food, air, water, light. But physical food is not simply for the physical body. It has got its effect on the spiritual body. The cells of your physical body are created from the cells that you receive from your physical food, and your psychic body is also influenced by these cells. So while taking food, you should be very careful. You should always try to take sentient food.” (10)

“Human beings should be sentient in food habits, mind and intellect.” (11)

As margiis we should be vigilant to watching over the conduct of wts.

SPECIAL REMEMBRANCE

Here I close with Baba’s special guideline: One should always think that He is with you and watching you, then you will always be strict adherents of 16 Points and progress on the spiritual path.

Baba says, “The idea, the spirit or the secret to develop devotional cult is to think, while doing anything, while doing any mundane duty or doing any spiritual practice – you should always remember that He is Subject, He is seeing what you are doing. He is hearing what you are thinking. You cannot do anything secretly. He is always with you.”
“This idea has got one advantage and one disadvantage. The disadvantage is that you cannot even think secretly. All your thoughts are tape-recorded by Him. You cannot think secretly. And the advantage is that you are never alone; He is always with you. You are never helpless, you are never shelterless, you are never weak, you are the strongest personality of the universe, because the Supreme Entity is always with you.” (12)

Namaskar,
in Him,
Nagendra

Note 1: ONION AND GARLIC “PURIFIED” BY GURU MANTRA

In particular, on one occasion I traveled with a dada across Uttar Pradesh and I saw that he has one very special type of practice. On his longer train & bus journeys he fails to bring sufficient food with him so he often purchases food along the way. But fruit alone does not satisfy him so he often buys cooked vegetable dishes while traveling. I saw him – and many others told me that he does this when traveling. Always he purchases cooked vegetables (subjii) and flat bread (roti) to satisfy his hunger.

And while I certainly do not like to see any Dada go hungry, it also has to be noted that all these cooked vegetable items from the various stalls are laced and filled with onion and garlic. That onion and garlic has been fried and boiled into the dish such that all the food is completely saturated with those ta’masik spices – and then there are also some whole pieces of onion and garlic still floating around the dish. But those are mostly “lifeless” as already all their ta’masik essence has been squeezed out of them and spread throughout the dish.

Anyway, please excuse me for saying so, but Dadaji would eat this type of cooked vegetable filled with onion and garlic on his train & bus journeys. This I have personally seen – as have so many other margiis. Many of us have witnessed this Dada do like this.

Even then there is more to tell.

Because Dadaji’s “special” way of treating the matter was to pick up one of those lifeless pieces of onion or garlic, toss it aside, then say guru mantra, and then eat those vegetables – those very same vegetables that had been cooked & saturated in those onions and garlic for hours and hours.

Unfortunately, such are the eating habits of certain Dadas during their lengthy train & bus journeys. In particular this Dadaji thinks that he is escaping all the ta’masik effects of the onion and garlic by taking guru mantra. But, if we use our rational mind, we know that this is not the case. This is not the system: i.e. eating ta’masik items like onion and garlic and then saying guru mantra as if everything is all perfect. I do not think this is how Baba wants to “follow” sentient food rules.

Note 2: SA’TTVIKA KRODHA

Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba – Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.

Note 3: RELATED POSTING

http://am-global-01.blogspot.com/2012/12/baba-story-eating-sweets-is-not-good.html

Note 4: REFERENCES

1. A’nanda Va’nii #13
2. Guide to Human Conduct, Introduction
3. Ánanda Vacanámrtam Part 23, Silent Action
4. 32 Rules for Avadhuta, Pt # 27
5. Caryacarya -2, Sixteen points, pt #7
6. Yoga Psychology, ‘Food, Cells, & Mental Development’
7. Yoga Psychology, ‘Food, Cells, & Mental Development’
8. Caryacarya – 3, Procedure for Eating
9. Ananda Vacanamrtam – 7, An Exemplary Life
10. Ananda Vacanamrtam – 14, Seven Secrets
11. Yoga Psychology, Bio-Psychology
12. Ananda Vacanamrtam – 12

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To: AM-GLOBAL
Date: Tue, 22 Jan 2012 21:58:03 -0000
From: NJK Majumdar
Subject: We Should Not Overlook the Conduct of Wts

Baba

== WE SHOULD NOT OVERLOOK THE CONDUCT OF WTS ==

Namaskar,
By Baba’s grace – over the years in Ananda Marga – I have had innumerable opportunities to travel around with our various Dadas. And while that was usually quite inspiring for me, I also did get a first-hand view how some of our Dadas have taken to “following” 16 Points.

The purpose of this letter is to help those Wts (dadas and didis) follow Baba’s conduct rules and become ideal. Only then will they have the moral force to guide others and lead society. It is not possible to lead when they themselves do not do. So here the aim is to create circumstances whereby such wts mend their ways. With this motive I write.

Let me also recognise that there are many right-minded Wts adhering to Baba’s guidelines on points of food and overall conduct.

BABA’S KEY GUIDELINE AND STRICT WARNING

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (1)

“Sádhaná is not possible without such a moral ideation. Sádhaná devoid of morality will divert people again towards material enjoyments and at any moment they may use their mental power, acquired with much hardship, to quench their thirst for meagre physical objects. There are many who have fallen from the path of yoga or tantra sádhaná and are spending their days in disrepute and infamy. Whatever little progress they achieved through forcible control of their instincts, was lost in a moment’s error in pursuit of mundane pleasures. It must, therefore, be emphasized that even before beginning sádhaná, one must follow moral principles strictly. Those who do not follow these principles should not follow the path of Sádhaná; otherwise they will bring about their own harm and that of others.” (2)

“Acárańát pát́hayati yah sah ácáryah – “One who teaches through one’s conduct is an ácárya.” If you cannot learn anything from the conduct and behaviour of a certain person, why should you accept that person as an ácárya/á? …Take silent action against the offending ácárya/á. And what will be the nature of this silent action? You will disavow the person as an ácárya/á; you will not accept the person as an ácárya/á. I [[vest]] this authority in you. I will never seek any explanation from you as to why you have disavowed the person. Human beings will win honour if they exhibit exemplary conduct.” (3)

BABA WAS-IS WATCHING EVERYBODY

While running the organisation, Baba was extremely strict that everyone in Ananda Marga properly follow 16 points and yama and niyama. He was expressing sentient anger (see note 2) and pointing out everyone about this. If anyone knowingly or unknowingly ate onions, garlic, or any tamasik item, then Baba would strongly rebuke and point out that dada.

This had one marvelous benefit: It taught us the devotional practice that He knows everything and that He is always watching us. And that is the basic essence of second lesson: “To live one’s life thinking that Baba is with me watching my each and every action.” That is the cream of second lesson and by this way one cannot do anything wrong.

And if anyone temporarily forgot this fact – and would indulge in some misdeed – then Baba would remind them that He sees everything by lovingly scolding them in front of all. By this way, everyone – especially Dadas – would be careful to follow 16 Points.

DEGENERATION AFTER 1990

But after 1990, a few forget this divine fact that Baba is always watching. So for their own convenience they would do what they like. Because there was no such reporting nor dharma samiiksa to remind them that Baba is watching. Rather they just thought that Baba is gone. Such was their degeneration of mind, unfortunately.

And in that way, some Dadas become lax on sentient food rules while they are traveling; they eat prepared food and end up eating onions and garlic etc. They think, “No one is watching; and nobody sees what I am doing. So I can do as I wish.” But this is not the proper way.

BOYFRIEND AND GIRLFRIEND

Although there are many good Wts and that is why Ananda Marga is still continuing, but, unfortunately, some of our Dadas have adopted the faulty outlook that nobody is watching etc. In that way they skip their fasting, overlook their sadhana lessons, and in some rare cases indulge in actual illicit physical relations, but in many cases they have phone relations as boyfriend and girlfriend.

How does this work? Well, at any free moment when they are alone during the day and deep, deep into the night (1am, 2am, or 3am), they spend hours upon hours communicating with their opposite sex friend. During the day, if they are in meetings, then they will sneak away to a private spot to call their special opposite sex friend for some romantic talk & gossip. All their interaction happens by phone (talking and texting). Many of our wholetime workers are doing like this: Dadas with Didis, and Didis with Dadas. During those sessions, they are not reviewing organisational policies nor evaluating social service projects etc. In Ananda Marga, projects are separated by gender. So those wts are just gossiping like boyfriend and girlfriend, but it is non-physical. Mentally and emotionally they are engrossed.

This type of affair happens in certain social situations where two people are unable to openly go close to one another – lest it result in scandal or being stigmatized. So they attempt to satisfy themselves from a distance. Sadly, many Wts are indulged in this way.

Regarding all of the above, always it starts small – with a small infraction – and they rationalise that wrong action and gradually that negative deed multiplies into a bigger and bigger problem. Until one is extremely degenerated – inside and out, unfortunately.

We should not forget that there are many good Wts who follow all the conduct rules.

WHAT IS THE SOLUTION

The only way to avoid this downturn is to cultivate the devotional practice that, “Baba is always with me and watching me.” Then one will always abide the the rules and regulations of dharma and not fall into the quagmire of sin and degeneration.

BABA’S WARNING ABOUT TAKING TA’MASIK FOOD

Here Baba warns us of the harmful effects of eating ta’masik food. So Dada and others should give up their negative ways because Baba does not approve of eating onions or garlic and then befooling oneself by saying guru mantra. That is not the standard method.

So here is Baba’s warning about the ingesting ta’masik foods:

“Avadhuta shall take strictly sattvika diet.” (32 Rules for Avadhuta, Pt # 27) (4)

“Take only sáttvika (sentient) food. (5)

“Cells generally grow out of light, air, water and the food we eat. The nature of food and drink has its effect upon the cells, and consequently also influences the human mind. Obviously each and every sa’dhaka, or spiritual aspirant, should be very cautious in selecting food. Suppose a person takes ta’masika, or static, food. The result will be that after a certain period, static cells will grow and exercise a static influence on the aspirant’s mind. Human beings must select sa’ttvika, or sentient… This will lead to the birth of sentient cells, which in turn will produce a love for spiritual practice and help in attaining psychic equilibrium and equipoise, leading to immense spiritual elevation.” (6)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.
“Mutative food: Food which is good for the body and may or may not be good for the mind, but certainly not harmful for the mind, is mutative.”
“Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static.” (7)

“For the avadhútas and avadhútikás of Ananda Marga there is only one kind of food, sáttvika food.” (8)

““Cakśuńá Samvaro Sádhu” O spiritual aspirant! O Bhikśu! O monk! O devotee!…“Sádhu Jibháya Saḿvaro.” You should have control over your taste…If you want emancipation, if you want liberation from worldly fetters, you must have all-round restraint.” (9)

“Pramitáhárah: to maintain the physical body, you require physical food, air, water, light. But physical food is not simply for the physical body. It has got its effect on the spiritual body. The cells of your physical body are created from the cells that you receive from your physical food, and your psychic body is also influenced by these cells. So while taking food, you should be very careful. You should always try to take sentient food.” (10)

“Human beings should be sentient in food habits, mind and intellect.” (11)

As margiis we should be vigilant to watching over the conduct of wts.

SPECIAL REMEMBRANCE

Here I close with Baba’s special guideline: One should always think that He is with you and watching you, then you will always be strict adherents of 16 Points and progress on the spiritual path.

Baba says, “The idea, the spirit or the secret to develop devotional cult is to think, while doing anything, while doing any mundane duty or doing any spiritual practice – you should always remember that He is Subject, He is seeing what you are doing. He is hearing what you are thinking. You cannot do anything secretly. He is always with you.”
“This idea has got one advantage and one disadvantage. The disadvantage is that you cannot even think secretly. All your thoughts are tape-recorded by Him. You cannot think secretly. And the advantage is that you are never alone; He is always with you. You are never helpless, you are never shelterless, you are never weak, you are the strongest personality of the universe, because the Supreme Entity is always with you.” (12)

Namaskar,
in Him,
Nagendra

Note 1: ONION AND GARLIC “PURIFIED” BY GURU MANTRA

In particular, on one occasion I traveled with a dada across Uttar Pradesh and I saw that he has one very special type of practice. On his longer train & bus journeys he fails to bring sufficient food with him so he often purchases food along the way. But fruit alone does not satisfy him so he often buys cooked vegetable dishes while traveling. I saw him – and many others told me that he does this when traveling. Always he purchases cooked vegetables (subjii) and flat bread (roti) to satisfy his hunger.

And while I certainly do not like to see any Dada go hungry, it also has to be noted that all these cooked vegetable items from the various stalls are laced and filled with onion and garlic. That onion and garlic has been fried and boiled into the dish such that all the food is completely saturated with those ta’masik spices – and then there are also some whole pieces of onion and garlic still floating around the dish. But those are mostly “lifeless” as already all their ta’masik essence has been squeezed out of them and spread throughout the dish.

Anyway, please excuse me for saying so, but Dadaji would eat this type of cooked vegetable filled with onion and garlic on his train & bus journeys. This I have personally seen – as have so many other margiis. Many of us have witnessed this Dada do like this.

Even then there is more to tell.

Because Dadaji’s “special” way of treating the matter was to pick up one of those lifeless pieces of onion or garlic, toss it aside, then say guru mantra, and then eat those vegetables – those very same vegetables that had been cooked & saturated in those onions and garlic for hours and hours.

Unfortunately, such are the eating habits of certain Dadas during their lengthy train & bus journeys. In particular this Dadaji thinks that he is escaping all the ta’masik effects of the onion and garlic by taking guru mantra. But, if we use our rational mind, we know that this is not the case. This is not the system: i.e. eating ta’masik items like onion and garlic and then saying guru mantra as if everything is all perfect. I do not think this is how Baba wants to “follow” sentient food rules.

Note 2: SA’TTVIKA KRODHA

Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba – Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.

Note 3: RELATED POSTING

http://am-global-01.blogspot.com/2012/12/baba-story-eating-sweets-is-not-good.html

Note 4: REFERENCES

1. A’nanda Va’nii #13
2. Guide to Human Conduct, Introduction
3. Ánanda Vacanámrtam Part 23, Silent Action
4. 32 Rules for Avadhuta, Pt # 27
5. Caryacarya -2, Sixteen points, pt #7
6. Yoga Psychology, ‘Food, Cells, & Mental Development’
7. Yoga Psychology, ‘Food, Cells, & Mental Development’
8. Caryacarya – 3, Procedure for Eating
9. Ananda Vacanamrtam – 7, An Exemplary Life
10. Ananda Vacanamrtam – 14, Seven Secrets
11. Yoga Psychology, Bio-Psychology
12. Ananda Vacanamrtam – 12

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From: “Kalyan_Deva” kalyan.1971@sole….
To: am-global@earthlink.net
Date: TUE, 08 JAN 2013 17:22:31 00:00)
Subject: Who Can Follow Dadaji’s “Great” Example

Baba

== WHO CAN FOLLOW DADAJI’S “GREAT” EXAMPLE ==

Namaskar,
Many of our revered senior workers are moving on. They are rising in years; and, after all, the body is but a temporary housing for the mind. Our duty then is to remember all with respect and reverence and learn from their example.

HOW TO EVALUATE ONE’S STANDARD

“I had established an ashram at the foot of the Himalayas…in Dehradun District of UP.” One of the senior-most avadhutas wrote this in his own book, describing about the time when he left AMPS to establish his own ashram.

We all know that in the general society, people’s quality, qualifications and attributions are measured on the grounds of various superficial variables.

But according to Baba’s Neohumanistic philosophy, character, dealing, behavior, conduct are one’s true qualifications. Baba says such things everywhere in His countless discourses. Here below is one significant example from our holy Ananda Vanii.

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (Ananda Vanii #13)

In the above Ananda Vanii, Baba’s message is quite clear and without ambiguity: We Ananda Margiis are to evaluate others – and oneself – on the point of one’s character and conduct – not on points of money, power, avadhuta dress, purodhaship, kapalik sadhana, vishesha yoga, age, seniority, and Central Committee, Acarya board and Purodha board, or even post of Purodha Pramukha.

According to Baba’s above teaching, we should evaluate one’s calibre by their conduct alone. Other relative factors like money, post, and power are so-called qualifications and essentially valueless.

To evaluate the quality and qualifications of this senior avadhuta, the late respected Dada Samanvayanandji, we should look to his conduct. Specifically, how far did Dada Samanvayanandji’s conduct go in accordance with Baba’s teaching.

GURU-DISCIPLE RELATION

In tantra, the Guru-disciple relation is most significant. That is why Baba has given various conduct rules in Caryacarya about serving Guru.

Baba says, “The best service to Márga Guru is to work according to His wishes.” (Caryacarya – 2, Society, Pt #20d)

In addition, as Ananda Margiis we always do Guru Puja, minimum two times a day, every day. The last stanza begins with “Guru Brahma…”, and the whole idea be is that Guru is everything. Any true disciple of Shrii Shrii Anandamurtiji must have this basic characteristic: To be ever-ready to serve Him.

On the opposite end of the spectrum is betrayal. One must not be a traitor to Guru; that goes against the fundamental characteristic of what it means to be a disciple. If one betrays Guru, nothing is left.

Here in India and abroad, most senior margiis are fully aware about the history of Dada Samanvayanandji. But some new or junior margiis and workers do not know of him. For everyone’s knowledge and understanding – as well as for our own learning – here is Dadaji’s story.

DADAJI’S STORY:

THE START OF HIS DOWNFALL

When Baba was arrested under false charges and incarcerated, Dadaji did not stand by Guru. Instead, he lobbied against Baba, got frustrated, and ultimately went out on his own. And once he left, he was gone, i.e. away from Ananda Marga, for more than a decade. Here is the history.

In December 1971, the day before Baba was to hold DMC, He was arrested. In turn, Dada Samanvayanandji – then known as Ac Shivananda Avt – was appointed as Guru’s representative for that 1971 Dec DMS held in Varanasi. After that occasion, Dadaji developed a big ego, and he proudly thought that his next posting would be overseas.

So it was that in early in 1972, Baba was running the organization from His jail cell. All orders were coming from Him and being carried out in the organization. In this way, Dada Shivananda (i.e. Samanvayanandji) came to know he was given a posting in India. In disgust, Dadaji opted to never go to his assigned posting. Instead he traveled around Nepal, all the while presenting himself as a guru. Then he was given another posting and again he did not show up.

Later on in the year 1972 Baba gave the order that Shivananda (i.e. Dada Samanvayananda) was transferred to Udaipur (Rajasthan) as DS where he will oversee the school. Hearing this Dada Samanvayananda / Shivananda again became very upset and frustrated; he did not want this low post. Dadaji had grand visions: He wanted to go overseas and was looking to do some work in Rishikesh etc. When the posting order came as DS Udaipur, then he felt this was too much. Other workers who were friends with Dadaji tried in Jaipur to convince him to attend to his post. Ultimately, Dada Samanvayanandji went there with some of his own newly made disciples. Upon seeing the school he was to run, Dadaji proclaimed, “You do not know my potentiality.”

Dadaji remained at that posting in Udaipur for all of one day. He then went off on his own. Indeed, in that dark hour, Dada Samanvayanandji a.k.a. Dada Shivananda left Baba and the AMPS organisation, and in a challenging display created his own separate organization, “Prema Marga”. That time, Dadaji established his own office in the foothills of the Himalayas at Dehradun.

Let us not forget that in those days, Baba was in jail. It was during those difficult times in Ananda Marga when maximum support was needed that Dada Samanvayanandji left and created his own organization to compete against Ananda Marga. The need of the hour was to stand firmly by Guru and raise the flag of Ananda Marga. Those days, so many margiis and acaryas withstood the onslaught and backlash of the negative forces, i.e. Mrs Indhira Gandhi’s exploitative machine. Margiis and wts were forced into hiding, imprisoned, tortured, and humiliated. All the while Guru was in jail. No true Ananda Margii could ever think to leave in such a moment – never.

Yet, in that critical moment, when Baba was in jail and workers margiis were also suffering, Dada Samanvayanandji left to enjoy his own self-created guru-ship, and establish his own separate organization: Prema Marga. So while dedicated Ananda Margiis stood by Guru, Dada Samanvayanandji fled to establish his own so-called glory. This is not the quality of a disciple, but rather a case of betrayal. Or what should we call it.

Meanwhile Baba was in jail and everyone was struggling hard to carry on. This went on for years.

EMERGENCY OVER BUT DADA KEEPS AWAY FROM ANANDA MARGA

Finally, in 1977, Mrs Indhira Gandhi’s regime was ousted, the Emergency was lifted, and all were released from jail. The authorities released everyone except Baba. From His cell, Baba issued a grand pardon to all. Baba was welcoming all back into Ananda Marga, regardless of what they had done. During Emergency, sone had gone to their laokik homes, some were defectors, some testified against Baba in court, some had left their sadhana, others had turned to tamasik eating habits etc. People had gone astray for all kinds of reasons. And in 1977, Baba graciously pardoned all and welcomed everyone back, regardless of their story. And indeed, so many returned back into Ananda Marga.

But not Dada Samanvayananda / Shivananda. He was living the good life as a self-proclaimed guru, and he did not want to give that up. There was another thought in his mind as well. He was thinking that at any moment Ananda Marga could again fall into tough times. Because Baba was not going to change His teachings and those ideals are too tough for the authorities to accept. So again there will be trouble. Dadaji thought, “Better I should stay in my own guruship at my ashram.”

In this calculated manner, Dadaji did not return to Ananda Marga in 1977 when Baba graciously pardoned and welcomed everyone. Nor, did Dada Samanavayananda return when Baba Himself was released from jail in August 1978. Weeks turned into months, and months turned into years.

Ananda Marga was growing by leaps and bounds. Baba performed the grandest dharma samiiksa in the history of humanity. Ananda Marga was fast spreading all around the globe. The organization was growing in size exponentially. Still Dada Samanvayananda was nowhere to be seen. Dadaji was still leading the life as “guru” in his ashram. Time and again, Dadaji’s friends like Aksarananda had pleaded with him to return, but to no avail.

BABA REFUSED TO SEE SAMANVAYANANDJI

It was not until around 1984 or so, that Dada Samanvayananda showed up. He came to see Baba in Lake Gardens. Baba refused to see him and refused to let him inside the compound. So Dadaji stood outside the gate and waited. Days passed. Dadaji grew frustrated and despondent. He was standing outside the gate in his civil dress. He was thinking, “Why should I stand here – I can put on my sannyasi dress and return to my own ashram in Dehradun.”

Again his friends like Aksarananda came to his rescue. They pleaded with him to be patient and wait for Baba’s approval. An entire month passed, Baba refused to see him or look at him. Still Dadaji was thinking to go back to his old ashram in Dehradun, and he never considered donating his ashram to Ananda Marga. Instead he kept that as his “safety-net” in case he ever wished to return there.

Then one day, Baba gave the order that Dada should be accepted back and he was given the name Ac Sambunath Brc. And he was given the very simple and basic post of ZO, i.e. zonal organizer within SDM. Later on he became CO, or circle organizer. Even then, Baba barred him from attending all kinds of meetings and reportings.

All in all, Dadaji was away from Ananda Marga for 11 years. When he was needed most to help in difficult times, he was entirely absent – just enjoying the high life as a self-appointed guru.

Even worse, after that time, Dada Samanvayanandji never expressed repentance or remorse for what happened in those days.

JUST SELF-GLORICATIONS, NO REMORSE

Rather, after his return to AMPS and was named Samanvayanandji, then he used to talk about how great Shivanandji was and how he (Shivanandji) used to have so many siddhis and do long sadhana. With that unrepentent ego, he would talk about himself in the third person as a means of praising himself up to the sky. Dadaji marched around with an extreme sense of entitlement – and not an ounce of repentance.

Plus, Dada Samanvayanandji shamelessly glorified his days in Dehradun in his book. He never once admitted that he betrayed Baba or that what he did was wrong. Dada was never open and honest with himself or others about this. Rather he tried to present this as his own greatness.

He wrote his own book ‘Glories of …’. And in that book he mentioned many times about his great work in Dehradun. So that time when Sadguru Baba was facing so many injustices in jail and all workers and family margiis were struggling tooth and nail to survive, Dadaji went against Guru and made his own separate organization known as Prema Marg. Not only did he leave Ananda Marga, but he created a parallel ashram that was directly challenging Baba’s organisation and the path of Ananda Marga.

Yet about all this Dadaji says that this was his “great” work. In his book Dada Samanvayanandji writes on page 57:

“I had established an ashram at the foot of the Himalayas…in Dehradun District of UP.”

Indeed, Dada Samanvayanandji did not have an ounce of repentance for his betrayal to Baba. He does not write, “Unfortunately blinded by my own ego I left Ananda Marga in that critical hour.” Nor does he write, “How can I ever forgive myself for leaving Baba when so many inimical forces attacked Him.” In his book, Dadaji does not express an iota of repentance etc. Just he basks in his own so-called glory that he built up his own ashram.

And even after publishing his book he did not express any remorse. Not a word of repentance did he express for those black days in which he left Baba and created his own organization.

In simple language this is betrayal to Baba and back-stabbing to Guru.

We should not hold Dadaji’s example in some divine manner and others should not emulate Dadaji’s approach. Now when groupism is rattling our organisation, this is not the time to depart and plant one’s flag of glory elsewhere.

Namaskar,
Kalyan

NOTE: The section below demarcated by asterisks is an entirely different topic, completely unrelated to the above letter. It stands on its own as a point of interest.

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Purpose of Marriage

Baba says, “‘Be like Shiva and Parvati, go on doing your worldly duties along with your psychic and spiritual pursuits, be the assets of the entire civilisation, and by your service the whole society should be benefited.”

Note: This is the blessing Baba would graciously bestow on newly married couples when they approached the dais. The inner spirit of Baba’s blessing is that in Ananda Marga marriage is not for carnal pleasures and sensual satisfaction. Rather it entails a serious commitment that has a deep significance. The marriage system in Ananda Marga is for building up one human society worthy of its name.
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To: am-global@earthlink.net
From: “Caetanya”
Subject: Is Acarya A Middleman Between You And Parama Purusa
Date: Sun, 06 Jan 2013 22:00:45

Baba

== IS ACARYA A MIDDLEMAN BETWEEN YOU AND PARAMA PURUSA ==

Namaskar,
In one very unique discourse, by way of analogy, Baba explains the role of an acarya.

In this letter please find:
(A) Original Hindi Transcription from Baba’s Darshan on 24 Nov 1979;
(B) A Summary in English of Baba’s Guideline;
(C) An English Purport.

ORIGINAL HINDI TRANSCRIPTION:

FROM 24 NOV 1979

“परमपुरुष के साथ हर मनुष्य का, (केवल हर मनुष्य क्यों) हर जीव का सम्पर्क एकदम वैयष्टिक है | अब, कह सकते हो कि साधक जीवन में तब आचार्यों की क्या आवश्यकता है ? आवश्यकता है | कैसा ? अपना घर जानना चाहते हो, अपने पिता जी से मिलना चाहते हो | और, राह भूल गए हो | तो, किसी से तो पूछना है जी, कि किस तरह से कैसे जाएँगे | तो, यह पूछते हो तुम आचार्य से, और आचार्य रास्ता दिखला देते हैं | किन्तु सम्पर्क तो, वैयष्टिक सम्पर्क है | परमपुरुष तुम्हारे अपने हैं, तुम परमपुरुष के अपने हो | हाँ | यहाँ कोई तीसरी सत्ता बीच में नहीं है | और, जो तीसरी सत्ताएँ हैं, वे मदद करनेवाली सत्ताएँ हैं|

कुछ लोग कहते हैं कि “जीव, परमात्मा का बन्दा है |” बन्दा-वन्दा नहीं है | बन्दा क्या है ? यह पारिवारिक सम्पर्क है | कोई कहते हैं कि—”परमपुरुष का मैं तो दास हूँ |” दास-वास तो नहीं है | दास काहे ? पारिवारिक सम्पर्क है | दास काहे ? दास-मालिक का सम्पर्क नहीं है | गुलाम-मालिक का सम्पर्क नहीं है | विश्व ब्रह्माण्ड की सृष्टि उन्हीं से हुई है | सब उनका है | सब उनके मन में है | तो, तुम जिनके मन के भीतर में हो, तुम तो उन्हीं के हो | और, वे तो तुम्हारे सबसे निकट हैं | एकदम अपने हैं |”

(Ananda Vacanamrtam – Part 16 (Hindi), Chapter 16, 24 Nov 79, Delhi)

ENGLISH SUMMARY:

ACARYA IS NOT A MIDDLEMAN

The devotee has a direct link or relation with Parama Purusa. The relation does not go via a third party or middleman.

For instance, if you want to see your father but lost your way to the house, then you will ask someone, get directions, and see your father.

The same is the case with the sadhaka and Parama Purusa. Every sadhaka has a direct relationship with Parama Purusa. The acarya is a guide who shows the path. So there is no one in between you and Parama Purusa.

Some people say that living beings are a slave (das) of Parama Purusa. But that is not correct. The relation between jiivas and Parama Purusa is a family relation. Some people say that, “I am a slave.” No, why are they a slave. They have a family relation. With Parama Purusa there is no Master-slave relation. It is family relation. The whole universe is His creation. It is within His mind. You are His. You are His dearest. The relation is that of a family member.

THERE IS NO MIDDLEMAN BETWEEN YOU AND PARAMA PURUSA

By the above teaching, it is clear every devotee has a direct relation with Parama Purusa. That is not the case in the various religions where followers cannot worship God directly. If on their own they try, then “it will not be fruitful” – they will not reach God. That is the prevailing religious dogma. So all ceremonies and programs must be performed by a middleman (mullah, priest, rabbi, minister, purohitas, reverend, etc). Religious officials act as a middleman between the common person and their God.

But in Ananda Marga, there is no middleman. Acaryas are not like middlemen (mullahs, priests, rabbis, ministers, purohitas, reverends, etc). That is perhaps one of the biggest differences between Ananda Marga and the various religions. In Ananda Marga, every sadhaka has a direct link with Parama Purusa.

Unfortunately, in India I have seen that because of the reigning Hindu dogma, naive margiis think that acaryas are like purohitas. Without them, no ceremony can move ahead. A similar situation may be brewing in other countries where other dogmatic religions are dominating.

The middleman theory was created with only one purpose in mind: To exploit the situation. Those religious leaders wanted all communication to go via them. They wanted 100% control to get maximum economic gain and enhance their prestige. By imposing this middleman dogma, they could command the people and carry out systemic exploitation. They wanted everyone to follow their order, pay them dues, and bow down to them.

Also, by investing full authority within themselves, they had the power to create new dogmas for their own self-interest. This was their mechanism for perpetuating their exploitation and always keeping themselves on top.

Such priests gave themselves the ultimate power: To open the door to heaven or hell. Ananda Marga is not like this; every sadhaka has a direct relationship with Parama Purusa.

Namaskar,
in Him,
Caetanya

PRABHAT SAMGIITA

PS Intro: This below song represents that extremely high stance of devotion wherein the bhakta has an irresistible desire to get Him. It is similar to a small infant who has the deep desire to have its mother: then that child cries solely for its ‘maa’, due to its strong love and attachment for its mother. Likewise, in this song, the bhakta can think of nothing else than his Ista, and in that highly devotional state, tears rain down out of a heart-felt love for Parama Purusa. So the devotee is already close to the Lord yet yearns to get Him closer and still more close. That is the great devotional longing that this song represents. And that is why the sadhaka is crying – because he wants that Baba should grace him by coming closer. Such ardent longing for Parama Purusa is evidenced in the lives of extraordinary sadhakas like Surdas, Meerabai, and other great bhaktas.

“Priyatama prabhu a’ma’r, toma’ri tare ankhi jhare…” (PS 1412)

Purport:

O’ Prabhu, my most Beloved, I love You so much but I am not getting You. You are remaining far. My eyes are showering tears for You day and night. I am crying for You. Baba, please come, I want You in a more intimate way. O’ my Lord I am searching for You. Where are You, in which far distant, unknown place have You gone – I do not know. Baba, You have left me by the sarita’ tiire [1] – by the river bank – bound up in my bundle of samskaras, while You Yourself have gone to some divine land. O’ Baba, I am crying for You. Please grace me by coming close.

Baba, by your grace I only know You; only You are my Goal. Many crave name and fame or have attachment for their homeland or country etc. O’
my Lord, I only love You. Everything I do is only for You – to please You. When I sing and dance it is only for You, when I play Prabhat Samgiita, it is only for serving and pleasing You – to fulfill Your desire. I do not sing Prabhat Samgiita to show off my own greatness and musical talent, but rather to make You happy. Baba, by Your grace, whatever ego I have, it is only sentient ego [2] for You – all my thoughts and deeds are revolving around You, not for satisfying my personal petty desires. By Your grace, whatever I think, whatever I do, is for You – to please You.

Baba, I may be a lowly sadhaka. I do not feel that I have done a lot of sadhana in my life. Because of this, perhaps for this reason You are keeping me distant. Perhaps that is why You are neglecting me and leaving me all alone. Neither do I have good deeds to my name, nor are my thoughts pious, nor is my ideation pure. Is this why You have forgotten me and left me and gone to some far distant unknown heavenly abode, and not returned back [3]. O’ my Lord, please grace me by coming close.

Baba, I long for You and I surrender at Your alter – You are my Goal, You are my everything…

NOTES FOR PRABHAT SAMGIITA #1412:

[1] Sarita’ tiire: (Literally sarita’ means ‘river’ & tiire means ‘bank’ or ‘shore’) The river means the river of bhava – sometimes depicted as bhava sagar (ocean)– the bundle of samskaras that one has to cross to reach Parama Purusa. That is the analogy being made here. The devotee is sitting by the river bank wondering how he will cross the river of samskaras and reach to Parama Purusa, Baba. Without His grace, one cannot cross that river or ocean of samskaras. And without exhausting all these samskaras one cannot get mukti or moksa. So His grace is needed. All in all, the devotee is longing to get Him and in that longing he is making the loving accusation to Parama Purusa – ‘Why have You left me and gone to some divine land while I sit here by the river bank surrounded by my samskaras’.

[2] Abhiman: In Sanskrit the term ‘abhiman’ means ‘sentient ego’; where as in Bengali ‘abhiman’ not mean ‘wounded pride’. Depending on the song, one has to evaluate the scene and determine which meaning is more appropriate.

[3] Here in this last portion of the song, the devotee is trying to do sadhana and bring Parama Purusa in his close proximity. Since it is difficult, the sadhaka makes this loving accusation towards Parama Purusa that ‘You have gone away’. But it does not mean that really Baba has gone. Just it means that He is not coming as close as the sadhaka desires. In his heart of hearts, the bhakta thinks that Parama Purusa is close by and listening to his complaint. So it is just a loving accusation by the devotee in order to bring Parama Purusa close. It is similar to how in our day to day life we use such expressions with our very close people, with our nearest and dearest relations. One might say, ‘Why did you leave me’, ‘why did you abandon me’, ‘why did you forget about me’ etc. All these expressions people use when they are extremely close with someone. Children say such things to their moms etc.

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Health Guideline: Sleeping Related

“Do not sleep on a soft bed.” (Caryacarya – 3, Chap 6, Pt #4)

Note: This above point that Baba is describing has deep meaning. Some ignorant people however who are unaware about health and hygiene get swayed by pseudo-culture and they use a spring-loaded bed with thick mattresses. But that is very detrimental for the various joints, muscles, & organs of the body and it creates an ill-effect on the body systems such as digestive disorders & diseases. Mostly because of hunchback syndrome and because the stomach is pressed. Keeping this view, including many more benefits, Baba has graciously introduced this above rule. Everyone should follow this and then they will realise the deeper aspect of its value.

Amongst conscious people it is commonly known that soft beds lead to the onset of many diseases including incurable backaches and joint pain.

So one should be aware. One should not fall in the trap of momentary pleasure and invite more dangerous diseases.

Note 2: Revealing the spiritual sigificnace of this point, Baba guides us that those who are using a hard bed in day to day life, their body becomes more and more capable for intense psycho-spiritual practice. Such sincere sadhakas keep away from using a pillow also.
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From: “dayamaya”
Date: Sat, 22 Dec 2012 22:34:21
Subject: Baba Story: I was Drinking Hard Country Liquor with Villagers
To: AM-GLOBAL

Baba

== BABA STORY: I WAS DRINKING HARD COUNTRY LIQUOR WITH VILLAGERS ==

Namaskar,
This story was recounted in one seminar & was told by one very respected margii of Purnea, Pradumanji.

“When I [Praduman] was a student at Ranchi University, my subject in research was archeology and anthropology. One American professor was my mentor and research supervisor. I was going to Muri – an area near Ananda Nagar – and visiting local people. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people.”

“My research professor gave me some advice: ‘If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful’.”

“So for the sake of my research, I adjusted with all types of tamasika things.”

“Sitting along with local people I started drinking country wine Handiya’. It is twenty times stronger than factory wine. Plus I was eating meat.”

(Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)

“Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented – just tamasik. This also became my habit. All these things I did for the sake of my research.”

“After some time, Baba came to Ranchi. My friends pulled me and I reached there. Actually I did not wish to go; I was content where I was.”

“Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.”

“When I reached to Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research.”

“Baba punished me. Furthermore He told me that it was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves’.”

“That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology.”

Pradumanji concluded, “And after getting punishment directly from Baba on my sin of eating tamasika things, I repented and left all those degenerating and ungainly habits.”

MEANING OF THE STORY

This story teaches us that every margii should be strict in 16 points, regardless of the situation.

The above story is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.

We know that Ananda Marga Ideology is for all around development. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good. Baba says:

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.

WHAT SOME DO

Some persons who are not very strict margiis think: ‘Anyway, what to do this is the present society – I should adjust’. And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.

This is not only the case with a few simple margiis – some Wts are also like that. Indeed a few even openly preach about their “adjustments.” And they justify that: ‘This is the material world and if we will not adjust then how will we survive’.

For instance, take the case of food. In their own place they are strict in following Ananda Marga practices, but when they go to a friend’s house or new people’s homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.

SHAOCA

Then there are those who compromise their principles and thereby support various dogmas in this manner.

Some just become very ‘relaxed’ in following various do’s and don’ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many ‘developed’ countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately this all gets done in the name of “adjustment”, being lax in following dharma.

But our manner should be to maintain vigilance and strictness in following to dharmic principles always.

There are numerous other ways in which this type of justification, compromise, and adjustment happens.

Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others’ houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own defiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.

Unfortunately these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii Pradumanji. Pradhumanji compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring Praduman back to the path of dharma. From that day forward, Pradumanji understood well not to compromise on points of dharma.

BABA’S MANDATE

Here following is Baba’s mandate. One should not wait for that glorious day to follow dharma – rather it should be followed always.

“If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam – 32 (H), p.86-7)

Brotherly yours,
In Him,
Dayamaya

Note 1: MUST BE STRICT IN FOLLOWING DHARMA

(A) Here following are some of Baba’s mandates in following dharma at all times and never compromising on our Ananda Marga ideals.

“We will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

(B) Baba’s next teaching is from Ananda Sutram.

Tasmáddharmah sadákáryah.

“Therefore dharma should always be practised.” (Ananda Sutram, 2-7)

(C) Here is another teaching from Baba on this critical topic.

“Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.” (Discourses on the Giita, Svadharma and Paradharma – 2)

(D) The following teaching is from Baba’s Ananda Vanii collection.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (Ananda Vanii #45)

(E) Baba says, “The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives.” (Discourses on Krsna and the Giita, Svadharma and Paradharma – 3)

(F) Baba says, “When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist.” (Ananda Vacanamrtam – 23, The Bliss of the Devotee)

(G) Baba says, “Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.” (Discourses on Krsna & The Giita, “Better to Die . . .” – 2)

(H) Baba says, “Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)

(I) Baba says, “You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.” (Ananda Vacanamrtam – 23, Opposition to Dharma Will Certainly Invite Destruction)

PRABHAT SAMGIITA

“Uttal sindhu utkrami tumi, esechilo mor ghare…” PS (1077)

Purport:

Baba, after crossing the wild tidal wave, You have come into my heart – You have come to my home. Baba, You are traveler of the solitary path. Even
after encountering so many negative situations, You did not get overcome with fear. You did not get scared; nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.

Baba, I have not done anything for You. In vain I was just revolving around mirages. With the new sun and strong call, holding my hand You showed me the direction – You graced me by taking me onto the right path.

Baba, You have come into my heart; it is nothing but Your divine mercy & grace…

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Date: Mon, 17 Dec 2012 16:04:02
From: Rukmini Verma rhk.verma@bank.trust….
To: AM-GLOBAL
Subject: Re: Widespread Nepotism & Theft in WT Cadre

Baba

== RE: WIDESPREAD NEPOTISM & THEFT IN WT CADRE ==

~ PART 4 ~

Note: I have great respect and admiration for dear Didi Ananda Giita ji. I write today so she may resolve this issue at the earliest and be regarded with dignity and honour.

Namaskar,
The on-going affair of respected Ananda Giita Didi having long-term relations with her laokik father – Shrii KC Bhalla ji – while she herself remains in WT dress has grave repercussions.

STORY – BABA’S MESSAGE IN REPORTING:

NO COMPROMISE IN WT LIFE

I appreciated the analogy in the prior letter that just as an avadhuta cannot marry a female and remain in WT dress, and just as an avadhutika cannot marry a male and remain in WT dress, similarly no wholetimer can maintain relations with their loakik father / family and remain in WT dress. The overall point being that there is no compromise ever with Wt conduct rules.

I can never forget the scene from one reporting session with Baba. There was one Dada who had great sentimental feeling for one Didi and he went to the Didi’s jagrti to see her on the pretext of her being sick. She was not sick and all-knowing Baba was certainly aware about that fact. He punished that Dada for his misdeed.

In that very reporting session, Baba declared that at any cost no Dada is allowed to visit or stay in a Didi’s jagrti or MU. Such events must not ever happen.

Baba told, “Even if the Didi’s jagrti is on fire or under attack, no Dada should go there to put out the fire or defend the building etc. Instead, Dadas should contact local family margiis near the Didi’s jagrti, and those family margiis will go and help.”

By this way, we can easily understand that Baba clearly wants that there be no compromise on Wt conduct rules.

For instance, no Ananda Margii should eat meat. However, to spare their lives, general margiis may eat meat, but not Wts. Better they should die than eat meat. That is Baba’s expressed direction. This again shows that for Wts there is no compromising their given conduct rules – not even to save their very life.

WT’S: NO RELATION WITH WORLDLY FAMILY

Here I wish to raise some new points concerning how to care for the parents of our Wts as well as Bhalla’s financial history. Some are wrongly claiming that he has donated all mundane wealth and property to Ananda Marga. But that is not true. Shrii Bhalla ji (i.e. Ananda Giita Didi’s laokik father) maintains a healthy, independent, and robust fiscal (financial) life. Some of those details I wish to review in this mailing so everyone has a clear picture of what is going on.

First though, let us keep the ideological fundamentals at the forefront as this is the real heart and soul of this issue: WT’s are not to maintain relations with their laokik parents / families.

“Before receiving their Wt-ship, every candidate has to take an oath that they will not maintain relations with their worldly family.

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, point #9)

So for wts, they only have one family – the universal family. To further emphasize this, each worker is given a new name to reflect their full, 100% dedication to humanity. They are no longer bound by ties to their laokik family.

THE FATHER OF EVERY WT IS SHRII SHRII ANANDAMURTI JI

For instance, suppose there is a Didi named Ananda Bhakti, and when she was born into this world her laokik father was Ram Lakhan Chaturvedi and he named her Bhavana Devii. But the moment that Bhavana Devii took her oath to become a wt, then her Father became Lord Shrii Shrii Anandamurti ji. That is the oath she has taken. No longer is her father Ram Lakhan Chaturvedi. That prior connection is gone.

Those workers who, after taking this oath, still think that someone is their laokik father, laokik mother, or laokik brother etc are fake avadhutas and fake avadhutikas.

Similarly, those workers who depend upon their laokik family for financial or emotional support are misguided and a black spot on Ananda Marga. Internally, they should not feel any type of special link with their worldly relations, nor depend upon them in any way – nor provide support.

FAKE AVADHUTIKAS PREACH WITH THEIR TONGUE – NOT BY THEIR ACTION

Proper acaryas follow the right code of conduct and by this way they set a sterling example and teach others. Fake acaryas preach to others with their mouth, but do not back up those words with their actions. Rather they go against. When junior wts see what is going on with those senior acaryas, then they (junior wts) make jokes about their (senior acaryas) hypocritical dealing. This sets the tone that one need not really follow the rules – just one should tell others to follow. This is not the right ethic to build a healthy and vibrant Wt cadre.” (Widespread Nepotism & Theft in WT Cadre, posted 9/9/12)

Regarding the case of Didi Ananda Giita and her long-term treatment of her laokik father KC Bhalla, we have to establish some fundamental facts to gain a clarity of understanding.

The first question is: Who is Bhalla ji. The immediate answer would be the laokik father of Ananda Giita didi. But in fact he is a dedicated, senior, and respected margii.

Now if with love and respect the greater society is watching over Bhalla ji’s health – then that is to be appreciated. At his senior age of 90 years, his care, safety, and comfort should be a high priority. But Giita Didi herself must not take her laokik father under her care and custody. That is wrong.

LAME EXCUSES FOR BREAKING AVADHUTIKA RULE

Unfortunately, two points are being entangled in the situation the way it is unfolding now:
(1) Some say that Bhalla ji is worthy of care because he donated all his financial wealth and property – which we now know is not true. But even if it were true, that is not reason for any Wt to break the rules and keep relations with their laokik father.
(2) Why is it that only Giita Didi’s father is being cared for – why are not all such parents of Wts given special care and attention. To only look after Giita Didi’s father because she herself has the highest post and seniority looks to be a form of cronyism or nepotism.

EXAMPLE OF FAVOURTISM AND NEPOTISM

Let’s address the second question first:

Why only Bhalla ji? Why should we not take care of all such parents of wholetimer workers. Is it not a fact that all parents of Wts have donated their most precious possessions and loving property – i.e. their children.

If WWD had created a system in the greater society where the parents of all Wts are taken care of, then that would be rational, otherwise not. But just to allow one very senior Didi – i.e. Ananda Giita Didi – to bring her laokik father under her supervision (directly or indirectly), while so many other Wt parents remain uncared for is unjust. This smacks of favouritism and nepotism, not to mention it contravenes Baba’s given code of conduct for Wts.

Since Ananda Giita Didi is the head of WWD and has good relations with many workers and senior margiis, she should discuss among them and evolve a proper system where no Wt is inclined to break the rules to care of their laukik family member.

That is the clear and rational solution. Those aged parents of Wts should be cared for within the context of the greater society. The solution is not for this or that didi to secretly or openly care for their individual laokik family members on a case by case basis.

So Ananda Giita Didi is reaching in the wrong direction. She should renounce her ties to her laokik father and spearhead a committee and devise a system where the parents of all Wts are cared for by the greater society. This might not be formulated overnight, but that is the direction to move in. A greater system must be devised and no Wt should apply a band-aid response by breaking their oaths and caring for their laokik parents etc.

FALSE PROPAGANDA BY DIDI ANANDA GIITA

Now let’s examine the claim that Bhalla ji gave all his financial and mundane wealth to the organisation. Already, others have disputed this claim stating that Bhalla ji receives a monthly pension from the government.

Here are more details about his current financial status. Because no one should fall prey to the rumour enacted by Ananda Giita & Co that the only reason her laokik father (Bhalla) is under her care is because he has valiantly renounced all his wealth and signed it over to Ananda Marga. This is just not true.

EXAMPLE OF FALSEHOOD

Let’s take a simple evaluation of the matter:

(A) MONEY: As a freedom fighter in the Indian Independence movement, Ananda Giita’s laokik father Bhallaji has been receiving a pension of Rs 6000 every month from the Indian government. Still he receives this money on a monthly basis. I do not denounce Didiji’s laokik father for accepting his pension. He is legally and morally entitled to it. The smell of this is bad because respected Ananda Giita Didi and others in her camp claim that her laokik father has given everything to AMPS. Didi Ananda Giita justifies, “That is why I (Ananda Giita) am sheltering my laokik father.” To set the record straight, Didiji’s father has not donated all his economic wealth to AMPS. Rather he has a steady income, plenty of money, and perhaps much more in the bank. So Giita Didid need not live with him. Best will be if Didiji gives up her bogus claims about this – it is not befitting her stature to make up such cock and bull stories.

DECEPTIVE PROPAGANDA

(B) PROPERTY: In essence, Didi Ananad Giita’s laokik father owned four properties. Three parcels or plots in Umariya totaling 10 acres, and a 2-story house in Raipur. Still, to this very day, the 2-story Raipur house is in Bhalla’s name. That itself is further proof that Ananda Giita Didi’s laokik father did not donate all his moveable and immoveable property to Ananda Marga. They continue to claim that one day he will donate the Raipur property, but at the age of 90, he still owns that house in Raipur.

With regards to the Umariya land parcels, here again there is no proof that Didiji’s laokik father signed those properties to AMPS. To prove this, Didiji has to present the land deeds and other official papers. But this she has not done. No one has seen such papers in any Ananda Marga office.

Even then, Ananda Giita tells her supporters to repeat again and again that her laokik father has renounced all his property and given it all to AMPS. It seems Ananda Giita Didi carries out this plan merely so she can remain with her father. She wrongly justifies that if he has donated everything then she can keep him on her master unit etc.

But the facts themselves do not stand in her favour. Firstly, her laokik father clearly did not donate all his wealth and property; it is just deceptive to say that he did. Second, regardless of whether he donated or not, there is no compromising any WT rule, including the rule that states that workers must not keep relations with their laokik family / father etc.

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, point #9)

BY THE WAY

Here I wish to make it clear that this letter has been written in the spirit of following Baba’s teachings and helping dear Didiji. Baba tells us:

“Hence, all Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margiis to make them practise the principles of Yama and Niyama.” (A Guide to Human Conduct, How to live in Society)

“From the social or human viewpoint, everybody has the right to correct the behaviour of everyone else. This is the birthright of every human being. No scholar can dispute the right of people to correct the shortcomings of those with whom they come in contact. The recognition of this right is indispensable for the health of society.” (Human Society – 1, Justice)

So with good intentions I raise this matter with respected Didi Ananda Giita. Baba wants for margiis to point out respected seniors because the wrongs those top Wts do will be emulated by others. That is the danger. For this reason, I kindly bring this matter to the fore.

As respected Didi Ananda Giita mends her ways, she will not incur papa and pratyavaya. I want her welfare – that is all. Just as with present day political leaders, those acaryas in question should rectify their conduct or step down from the post. Those are the two options.

With all sincerity, I know and expect that Didi Ananda Giita Acarya will do right by this.

Namaskar,
In His love,
Rukmini Verma

Note 1: MORE ABOUT THE UMARIYA LAND

Actually, some margiis recount how Baba Himself ordered Bhallaji (Ananda Giita’s laokik father) to keep the Umariya land in his own name and use it in his old age. Some Ananda Giita Didi supporters proclaim that her laokik father disobeyed Baba and donated half that land (5 acres) to AMPS prior to 1990. They furthermore tell that in 2003, he donated the remaining 5 acres to WWD. But again, this is all just hearsay until the actual documents are presented. To date, no legal document of registration has been put forth that shows that Didi’s laokik father has donated any land at all to AMPS.

Note 2: LINK TO PREVIOUS LETTER ON THIS TOPIC

#3: http://am-global-01.blogspot.com/2012/12/re-widespread-nepotism-theft-in-wt.html

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Date: Sat, 15 Dec 2012 22:43:06 +0530
From: “Divyapriya” inHim@porternet….
To: AM-GLOBAL
Subject: Re: Widespread Nepotism & Theft in WT Cadre #3

Baba

== RE: WIDESPREAD NEPOTISM & THEFT IN WT CADRE ==

~ Part 3 ~

Namaskar,
Everyone knows that the first and foremost point in Ananda Marga we are to follow Baba’s stated rules. One of Baba’s clear-cut rules for all workers is that they must not maintain contact with their laokik family.

“No relation should exist with worldly family.” (32 Rules for Avadhutikas, pt #9)

This point is crystal-clear and very straightforward.

Yet, we must again address this matter because respected Didi Ananda Giita has a long and on-going history of living with her laokik father due to her deep attachment for him. To that end, she creates all kinds of justifications of why they are living together. By reading further down below, you will learn that her justifications are patently false. That is one point. Secondly, we are to follow Baba’s guideline that Wt’s must not have contact with their laokik family. That is the central point and we should not be swayed in any other direction.

Please understand that I have great sympathy and care for any elder member of our human society. Here, however, the focus is on the sanctity and integrity of being a respected acarya of Ananda Marga by adhering to Baba’s guideline.

FAKE WT:

AGAINST THEIR OATH TO GURU

“If any Wt is tending to the needs of their worldly family then that wt is fake. This may sound harsh but that is the reality. This is a fundamental aspect of renunciation: No contact with worldly family and instead dedicate everything to serving Parama Purusa and the universal family. When a worker goes against this fundamental oath to Guru then they are no longer a genuine wt; rather they are fake.

The solution is that the greater society should directly intervene and care for the father, and Didi Ananda Giita should attend to her Wt life and not engage herself in this way with her laokik relations.

Instead, Didi should adhere to Guru’s guideline and not incur sin. By indulging in sin, Didi sets an extremely bad example. That is why this entire problem has multiplied so drastically with so many Didis involving with their laokik families. Of course, not all Didis are guilty of this, but it is a growing problem.

Here the point is not that a particular family member is helpless and needs support. The main issue is that Wts must adhere to their oath – they no longer have relations with or responsibility for their laokik family. If they do like this, then donors will not feel comfortable giving to the organisation as they see money being secretly funneled to the laokik families of our acaryas – instead of going toward the allotted social service projects. After all, this is stealing. Plus, by doing this, other wts will be tempted to do the same.

All in all, the effect is absolutely disastrous – and that is what is manifesting right now. Everyone should be aware of the situation and be ready accordingly. Wts are to focus on their acarya life and not maintain relations with their worldly family.

Baba says, “These are all codes of discipline as prescribed by Bhágavata Dharma. You must follow these codes. There cannot be any concession in this respect, rather concession is dangerous.” (Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma)”

This entire situation with respected Didi Ananda Giita and her esteemed laokik father Shrii Bhallaji is of critical importance. As we all know and has been well documented, Didiji has been living with him for years and years. Didiji’s manner stands as a very bad example and sets a poor precedent for all Wts.

Let us not overlook the fact that respected Didi Ananda Giita is the most senior Didi in the organisation, as well as the second Didi ever in the entire history of AMPS. Naturally, what she does will affect how others act.

It just cannot be denied that throughout her Wt life, Didi Ananda Giita has had extensive contact and interaction with her laokik father. This is a fact.

SETTING A NEGATIVE PRECEDENT

Here are two matters that we must consider.

(1) By Didi Ananda Giita’s example, many wts (both junior and senior) have been affected. They feel unmotivated to strictly adhere to Baba’s stated conduct rule for wholetimers. Here again is that rule:

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, pt #9)

Because when Ananda Giita herself disobeys this rule for years and decades, other workers may and do also feel that they need not follow – either this rule or any other rule. It can happen and indeed it has happened. They think, “When most respected Didi is not following, why should I.” Some, not all, adopt this mindset.

We must not ever forget that leadership is given utmost importance in Ananda Marga. And leadership means leading by example. So if our senior-most Didi is negligent on this matter of relations with her worldly family, then that is highly problematic. Setting a bad example creates a domino effect.

Baba Himself has issued this warning:

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya… an ácárya or ácáryá should always instruct by his or her exemplary actions and words.” (Ananda Vacanamrtam – 31, The Conduct of an Ácárya)

Thus, there is no scope to overlook or pardon what Didi Ananda Giita Didi has done and continues to do. Her ongoing interactions and preferential treatment towards her laokik father cannot be supported. Such dealing is highly condemnable.

Now we come to the second point…

IDEALS WTS

AND A PERSONAL STORY OF ONE WORKER

(2) Let’s step back and remind ourselves that most of our Wts are very dedicated to the ideals of sannyasi life. They entered Wt life inspired by a high ideal and still that idealism is alive in their mind and heart.

Here is one personal account that is quite meaningful and highly related to this discussion.

There is one Didi posted in Berlin sector. As we all know, in comparison to India, Berlin sector is a financially wealthy area. Didiji had been there for years so she is in a “good” position to help others on money matters.

Recently, one margii visited Didiji’s laokik parents in their village home in north India. This margii was horrified to see that Didiji’s father suffered a bad accident where one of his limbs had become compromised – maybe even fully disabled. The father was a simple farmer who had no means for proper medical treatment. In that case, the injury was bound to become a permanent disability, perhaps even an amputation. He might lose the limb entirely.

Immediately, that margii became alarmed and contacted Didiji in Berlin sector, as they had grown up together and gone to school together. They were close.

When Didiji received the call and got the news about her own laokik father, she said, “This is not my personal responsibility; it is the duty of the greater society. From my side, there is nothing to be done – neither directly nor indirectly. It is completely out of my hands.”

The margii knew that Didi was dealing with large monies from overseas areas. Didi could easily have flown back to India to care for her laokik father or arranged payment from Berlin sector itself for the needed medical care for her laokik father.

But on the point of ideological commitment, Didi stayed true to her Wts vows. She followed the code of discipline and refused to engage in relations with her laokik father / family – even under such a distressing circumstance as her father’s accident and disability.

Verily, there are many heroic and dharmic accounts of how various workers have refrained from helping and financially supporting their laokik family members. Such workers stood on their ideological principles and abided by their Wt conduct rules. It is these workers who are setting the proper precedent for Wt life. They are making a dharmic stand; and they are the true leaders.

Baba says, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct…Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (Ananda Vacanamrtam – 31, The Conduct of an Ácárya)

Hearing these stories, and seeing how so many unknown workers are strict in their conduct and dealing, it is quite evident that Didi Ananda Giita is in the wrong by going against the code of discipline. Didiji is not adhering to her Wt dharma. That is bad enough, but the worst part is that if others follow her lead, then what will be left of our WT cadre. It will be in shambles. Every conduct rule will be violated.

Didi Ananda Giita has chosen to overlook and bypass the code of Wt life. This has all happened because of her degraded state of mind. Please excuse me for saying so, but there really is no other explanation. If her mind was sterling and pointed, then Didiji would have firmly separated herself from her laokik father long ago. But this she has never done.

SHOULD WE GRANT THEM LICENSE TO GO AGAINST ANANDA MARGA IDEALS

There are a few who (mistakenly) believe that since Ananda Gita didi’s father K.C. Bhalla gave up all his moveable and immoveable property and donated it to Ananda Marga when his daughter became wt, therefore we should support this family regardless of their actions. Simply, because family has donated everything to Ananda Marga.

But this is all a hoax. Again and again, Didi Ananda Giita and her supporters repeat that K.C. Bhalla has donated everything to Ananda Marga. But this is just not true.

K.C. Bhalla to this day receives a big pension from the Indian government – thousands of rupees per month. He is financially independent, plus they still have property in the name of their laokik family.

So it is just a rumour by Ananda Giita Didi and her cohorts that her loakik father / family donated everything. If anyone has any doubt about this, I can give all the details and uncover all that is going on.

So there are two central issues:
(1) Didi Ananda Giita and her spokespeople are deceiving others into thinking that Bhallaji has donated everything when this is not true; Bhallaji receives a large government pension monthly and the family still holds property in their name.
(2) Didi Ananda Giita is not following Baba’s given rule for Wts. That means she is going against her oaths, her vows, and violating her code of dharma. The situation is not at all good.

ANALOGY OF FAKE WT

Even then, some confused persons say, “But what will become of Bhallaji if Didi Ananga Giita does not watch him. Bhallaji is just sitting there by himself.”

To such persons, I invite them to consider the following:

Suppose there is one monk, i.e. an avadhuta of Ananda Marga. And suppose that in his area there are many unmarried females who are not able to find a spouse. Seeing the situation, if this Wt decides to marry one of these females and side by side wishes to remain as a Wt, then this is totally wrong. That avadhuta cannot say, “I will remain as a Wt and keep this woman as my wife as well.” It does not work like that. Being a Wholetimer of Ananda Marga means refraining from marriage. One cannot get married and still continue to be a Wt.

Similarly, one cannot remain in avadhutika dress and keep ongoing relations with their own laokik father. That wholly violates what it means to be a Wt of Ananda Marga. On this matter there is no scope for compromise. One cannot simultaneously live as a Wt and have close and personal contact with their laokik father. That is wrong. Just as it is wrong for an avadhuta to marry an unwed female and remain as a Wt.

I think the matter is clear.

MUST NOT BE PARTIAL TO ANY GROUP

As Ananda Margiis, we should not think that if one group is plunged in wrongdoing then it is fine and can be overlooked whereas if another person or group is doing wrong then it should be pointed out. As sadhakas and as well-wishers of society, any wrongdoing should be pointed out and properly resolved. With this type of genuine helping attitude, this letter has been written. I remember one general darshan in Mumbai: Baba told that if in your family someone is doing something wrong, then do not ignore that misdeed, and only point out if others are doing wrong. This is not the way. Rather it is most essential to save your close family member from moving in a negative direction. With that motive I am writing this.

WT’S ARE NOT LIKE CORPORATE EMPLOYEES

In case there was any doubt or confusion in anyone’s mind, let us remember that our respected wholetimers of Ananda Marga have dedicated themselves to a high ideal – in service to Gurudev and suffering humanity. Their lives are for the welfare of others. So none should think that our workers can be thought of as selfish corporate executives or business employees who reap profits and benefits and use those funds for their selfish ends. In materialistic enterprises, people do like that. That is the common way.

But as we know our Ananda Marga is a social service organisation. Our wts are not “on salary” and all donations are to be used for helping those in need. Workers are not to abscond with money & goods designated for service projects. Funneling those resources to their worldly families breaches their sannyasi vow as well as the code of asteya (non-stealing).

So we can say it is a double sin: First, our workers are not to be selfishly hoarding wealth and stealing from society; second, our esteemed wt acaryas are not to maintain contact with their laokik family.

Namaskar,
In the Lord’s Name,
Divyapriaya

Note: RELATED INFORMATION

In addition to the two earlier letters from this series, for those interested in knowing more about this entire situation should read this letter:

http://am-global-01.blogspot.com/2012/11/news-liilabodhanandji-nityashivanandji.html

PRABHAT SAMGIITA

“A’mi toma’y bhule giyechinu, tumi nije mor pa’ne…” (P.S. 629)

Purport:

Baba, I was lost in my self-created world of maya. You are so gracious. You Yourself came forward and looked toward me in a very loving way. I was not going to respond to You, even then with affection You lifted me up and put me on Your divine lap. Baba, it is Your grace, only Your grace.

The path which You showed me, I lost that in the past. Again You lovingly brought me back onto the proper path. Planets try to drift far away from their sun’s nucleus, yet the sun attracts them incessantly and pulls those planets back close. Then again the planets dance around their sun. In the same way, You are always pulling me so that my existence is revolving around You.

The waves of the ocean always try to go outside the ocean but those waves cannot leave the domain of the ocean. Again & again they come back because the ocean attracts them. With my ignorance I always lose You from my sight. Baba You are so gracious: Constantly You remind me and pull me back into Your flow. This is nothing but Your mercy, Your grace…

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Date: 11 Nov 2012 22:48:29 -0000
From: “”Preeti Bhalla” Preeti.Bhalla@district-school…
To: am-global@earthlink.net
Subject: News: Liilabodhanandji, Nityashivanandji, & Ananda Giita Didi

Baba

== NEWS: LIILABODHANANDJI, NITYASHIVANANDJI, & ANANDA GIITA DIDI ==

Namaskar,
“Didi Ananda Giita has been looking after her own laokik father and keeps him in a Didi’s jagrti…

Our dedicated Wt Didis are not to have contact with their laokik family. To stop their missionary work and address worldly family matters is not at all appropriate for our Wts…

Didi Ananda Giita must not get involved in the life affairs of her worldly father. That runs contrary to our wt code of conduct.

When this very senior Didi Ananda Giita does like this then naturally she is extending “an open invitation” for all junior Didis to involve with their laokik families. In short, this sets a very bad example as it directly encourages others to go against Baba’s stated conduct rule. And that is what is going on. Countless junior Didis are in constant communication with their laokik families – giving them money, Ananda Marga resources and giving and receiving emotional support. Didi Ananda Niitimaya is not the only one who has fallen in this way…

Make no mistake – the problem is rampant. And it all started and got reinforced at the top with respected Didi Ananda Giita…

The Ananda Giita faction is currently riddled by turmoil. The leader herself – respected Didi Ananda Giita – ignores Baba’s rule and now all the junior Didis are following her poor example.

“No relation should exist with worldly family.” (32 Rules for Avadhutikas, pt #9)

Yet, Didi Ananda Giita gives special treatment to her laokik father by having him live on a didi’s master unit. She arranged this specially for him. Yet it is known by all that males are not to live or be treated in a Didi’s jagrti or MU. But Ananda Giita imposed this and crossed the gender boundary because of her deep attachment to her laokik father.

And this created a cascading effect.”

I have been extremely busy and am just now getting caught up on my emails. But I am aware about this problem of Wt’s being heavily involved with their laokik families. Here I have a few more cases to add, as well as more info on respected Didi Ananda Giita.

THE CASE OF LIILABODHANANDJI

Many may be aware about Dada Liilabodhananda: He invests big money in multi-story buildings such as apartments & related construction projects across India. He has invested more then 10 million rupees (1+ crore, or 100+ lakhs), and he also has big business interests in other fields. The result: Dada Liilabodhananda has a grand flat for retirement in Mumbai – for he and his laokik family. Plus he has been sending huge monies to his laokik family in north Bihar for years and years. They are now rich. Why has no one opposed Dadaji? Because he is a big-time hitman for VSS so everyone is scared to say anything to him for fear of the repercussions.

THE CASE OF NITYSHIVANANDJI

Dada Nityashivananda is posted in Australia, but his laokik home is Indor (MP). Dada’s laokik sister is employed as a private primary school teacher and makes little money. Dadaji’s laokik brother is an electrical handyman. Thus it became Nityashivananda’s “responsibility” to make his worldly family wealthy.

By his help they have upgraded their economic status. They have purchased flats in multi-story buildings costing 16 lakhs rupees.

Various margiis were wondering how a financially poor family got so much money so suddenly. Now everyone understands how this happened. Dadaji has been bank-rolling everything for his laokik family. They have all become rich.

SHORT REFLECTION

So the cases of Liilabodhanandji and Nityashivanandji clearly depict how some dadas are deeply involved with their laokik families and doing all kinds of things for them, especially on points of acquiring money, wealth, and property.

RESPECTED DIDI ANANDA GIITA:

DECADES NEGLECT OF AVADHUTIKA RULES

Now I would like to bring more of the history on respected Didi Ananda Giita because she has a long history of being with her laokik father. This is not a new development that happened only recently when her worldly father became so ill. This is an ongoing situation – here is the background. Various Wts have shared this with me and now I pass it along to you.

In Kolkata, there was a respected lady named Sonia didi. She was a great bhakta and she was caring for home children for a long time. Eventually, Sonia Didi purchased a small piece of land near our Tiljala ashram in Kolkata. And on that piece of land she made a two-story building.

She was running a children’s home in the same building. On the ground floor, Didi Ananda Madhunicanda’ was residing along with home children. One level up on the first floor, Sonia didi was living along with Didi Ananda Sampurna didi.

Things were carrying on in this way.

Then in 1997, when Ananda Giita’s laokik mother passed away, then her laokik father was broken down and became disturbed and weak. That time respected Ananda Giita Didi was global worker (CWWS). She herself, or by her order, had her laokik father brought to Sonia Didi’s house in Kolkata.

So Didiji’s laokik father was residing on the ground floor along with others in the same building. His food was also coming from the didi ashram (WWD). From 1997 to 2003 this was a routine and this was known to all workers.

In 2003, there was break in the organisation. Since Giita didi became CWWS of Rudrananda’s side, so she was not allowed to reside in the Tiljala WWD jagrti. So she shifted her base from the jagrti to the house of Sonia didi. Hence, Didi Ananda Giita Didi was residing in 1st Floor and her laokik father on ground floor. This house became her chief residence and her Kolkata office – and at the same time this is where her laokik father was also being cared for.

From 2003 onward, whenever Ananda Giita didi was supposed to come to Kolkata, she was always staying in Sonia Didi’s house along with her laokik father. People say she was visiting Kolkota frequently because of her love and attachment for her laokik father. This type of emotional and financial support went on for years, decades – and it is still going on.

Then in 2010, her laokik father was brought to Umeria MU, which is just 18 km from Raipur. (Here it should be noted that her laokik father’s home property was in Lodhipara, Station Road, Raipur, Chatisgarh.)

People raised the question that if he was supposed to be cared why was her laokik father not brought to Umeria earlier, as that is closer to his Raipur home.

Now we know the answer. Didi Ananda Giita herself was in Kolkata back in 1997 and onwards, and she desired to have her laokik father there with her.
This is information that is known to many – it is not a secret and cannot be covered up.

So this whole ordeal with her worldly father is in its third decade – at least. From the 1990’s, all throughout the first decade of the new millennium, and then in this present decade.

FOR THEIR WELL-BEING

I write this letter with the welfare of these wts in mind: Liilabodhanandji, Nityashivanandji, and senior-most Ananda Didi. They should mend their ways and save themselves from the ghastly attack of avidya maya. Otherwise they will be forced to undergo negative pratisaincara and pass through plant and animal life all over again. All because they broke their oaths and conduct rules and set a very harmful example by giving financial support to their laokik family.

Here we must remember that for an avadhutika, avadhuta and any wt, they have taken an oath: Shrii Shrii Anandamurtiji is everything, my Father, my Mother, my Brother, my Sister, and all my relations. There is none other than He. This is the spirit of the oath.

Thus, as wholetimers, they have only one family: The entire universe is their family. In contrast, grhiis or family people have two families: The big universal family, and their small worldly family.

So there is no question then of Wts being in contact with their laokik relations etc. They have given and dedicated their all to Baba. Breaking this oath is not good.

FINAL REFLECTION

Who learned from whom I do not know. Did Liilabodhanandji and Nityashivanandji learn these tricks from respected Didi Ananda Giita, or vice-versa. I cannot say. But this much is clear. Wt involvement with their laokik families is a contagious and harmful disease these days in Ananda Marga Pracaraka Samgha.

Here I close out with Baba’s guideline:

“No relation should exist with worldly family.” (32 Rules for Avadhutikas / Avadhutas, pt #9)

Plus, Baba has also warned wts about the misuse of funds and black money in the form of secretly diverting money to their laokik families .etc

“No worker can keep unaccounted money (black money) with him.” (Wt Conduct: Six Additional Rules, pt# 1a)

“Each worker will separately maintain the clear account of receipt and expenditure of his personal allowance and organizational money.” (Wt Conduct: Six Additional Rules, pt# 1b)

At His lotus feet,
Preeti Bhalla

PRABHAT SAMGIITA

“A’loya bhara’ toma’r dhara’ saba’r tare, saba’r tare,
A’sa’ hetha’y toma’r krpa’y, toma’ri ka’j kariba’re…” (4767)

Purport:

Baba, by Your grace, everyone comes on this earth to do Your work. Everyone has come here to chant Your holy name. Baba, this earth, Your land, is filled with Your divine effulgence. It is for everyone; it is for everyone.

Baba, since eternity You have been my Dearmost. Baba whatever way You want to keep me in Your shelter, I accept – whether that be in tears or smiles. Whatever You like, You give; that will be best for me. From my side, those things which I have lovingly prepared with my full heart to offer (arghya [1]) at Your lotus feet, please accept them.

Baba, You were mine and You will be mine up to eternity; I am also Yours – forever, trika’l [2]. Baba, in this universe we all dance around You by Your grace. You are the focal point; in the end everyone will finally merge into You.

Baba, Your world is for all – for all. Your shelter is for all…

END NOTES FOR PRABHAT SAMGIITA #4767:

[1] Trika’l: The prefix ‘tri’ means ‘three’; and the stem ‘ka’l’ means ‘time’. Hence trika’l refers to the three phases of time: Past, present, and future.

[2] Arghya: The term arghya means ‘offering’ though more specifically it refers to that offering which is purely psychic or mental in nature – the
offerings of the mind. In contrast to offer those things which are physical in nature is nirma’ly. Hence in the above song since the term arghya is used, the sadhaka is offering all his mental colours and longings at the lotus feet of Guru. The sadhaka is offering all the love of his heart to his Lord. Thus the devotee’s offering is purely psychic or psycho-spiritual in nature. Whereas the offering done to various gods and goddesses in the dogmatic religions is called nirma’ly since on those occasions those followers are offering physical objects like food, incense, animals etc. Baba has outlined this distinct difference between arghya and nirma’ly in a few different discourses.

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From: “Pradiip
To: AM-GLOBAL
Subject: Baba Story: Margii Invited to Drink & Dance
Date: Thu, 08 Nov 2012 1:47:51 +0000

Baba

== BABA STORY: MARGII INVITED TO DRINK AND DANCE ==

SUMMARY: This is the account of one devoted margii and what happens to him when he refuses to drink wine in celebration of a contractual agreement with the Russian Embassy. Read how Handaji’s office loses that lucrative contract, and then got much more, as he experiences first-hand how dharma itself saves him. Dharma always protects those who uphold dharma.

Namaskar,
In the early days of Ananda Marga, one very devoted margii, L.P. Ha’nda’, was a sales manager for a private company in India. Handaji’s whole family was deeply involved in Ananda Marga: His wife was a university professor in the Hindi Dept and she worked on translating Namami Krsnasundaram from Bengali into Hindi, and Baba assigned her other translation duties as well. So the whole family was very active and they would come every Sunday for Baba’s darshan. Handaji himself hailed from Rajasthan and then relocated to Kolkata. And it was there that he worked as a sales manager.

Through his hard work and good fortune, he arranged a large contract for his company with the Russian embassy in India. This was a very lucrative and profitable job for his firm. After much trial and negotiation, all the paperwork was completed between the two parties – i.e. Handaji’s company and the Russian embassy.

Upon completion, various representatives from the Russian embassy wanted to celebrate the contractual agreement. In their “festive” – and somewhat debauched – mood, those Russian embassy agents requested Shrii Handa to drink vodka and dance with them. This was their normal style of celebration and they wanted Handaji to partake in their “party”.

Handaji replied, “With all due respect, thank you kindly, but I never touch wine so please excuse me – I must decline your offer. I lead a disciplined life and do not drink alcohol. However I will gladly take fruit or juice.”

Hearing this, the Russians became furious. They were shocked that Handji refused their offer of wine and dance. They then threatened to tear up the contract if he did not drink with them.

Handaji remained steadfast in his approach; he did not compromise one inch. He again respectfully declined their offer.

In their fury, the Russians then ripped up the contract and voided the agreement with Handa’s company. So the company for which Handa worked had suddenly and unexpectedly lost a big contract.

Handaji was just mentally surrendering to Baba Shrii Shrii Anandamurtiji. He was thinking, “Baba, I am merely following the principles You graciously taught. You are managing everything; by Your grace, I know you are taking care.”

Handaji now had to be the bearer of bad news and report back to his boss.

Naturally, Handaji’s boss was extremely disappointed and frustrated by losing the contract.

THE RUSSIAN TRADE COMMISSIONER STEPS EXAMINES THE CASE

News of the contract dissolution rose to even higher echelons. The Russian trade commissioner to India came to hear about the case. He was curious to know more about what transpired. In true sense, it was all Baba’s grace because otherwise it was extremely rare for a commissioner to take interest and examine the deals made by lower level offices.

So the Russian commissioner asked what happened and Handaji replied how he had certain life principles and could not accept their request of drinking wine and dance.

Normally, under such circumstances, a trade commissioner will give 100% support to their subordinates in order to keep their loyalty.

But in this case it was not like that. The trade commissioner did not take sides with his colleagues at the embassy. Instead, the Russian trade commissioner was quite moved and impressed with Handaji’s non-compromising attitude and strictness in his ideals. So when the commissioner saw Handaji’s firm moral resolve, he held him in deep regard and concluded that this is a trusted person. He was inspired by how Handaji stood by his principles.

With great concern, the commissioner then inquired, “Have you lost your job with the company?”

Handaji replied that his boss had understood and that he still had his job.

Still worried about what had transpired, the trade commissioner offered his heart-felt apology to Handaji for the whole ordeal. Then the Russian trade commissioner not only approved the contract, but doubled the size of it. The trade commissioner had developed a great respect for Handaji’s honourable way of living. So the commissioner began referring more and more lucrative jobs to Handaji’s firm – jobs that were far bigger than the original deal with the Russian embassy. Why? Because he trusted Handaji’s manner and ethic.

Ever since, the Russian trade commissioner and Handaji fostered a long and fruitful friendship. In personal life, they were close friends and visiting each others residence; and, in professional life, the commissioner continued to refer big jobs to Handaji’s company.

REFLECTION

Here the point is that since Shrii Handa held firm to dharma, he ultimately became victorious, by Baba’s grace. Handaji maintained his principled life – even though it created clash – and in the end gained victory.

Baba says, “The dynamicity of dharma functions mainly in the subtle sphere. With the increasing development of the power of reflection, dharmic people realize that dharma is always with them in a very subtle way. They further realize that their dharma and their beloved Parama Puruśa are one and inseparable. So Shiva clearly observed, Dharmasya súkśmá gatih [“The ways of dharma are very subtle”].” (Namah Shiva Shantaya, Shiva’s Teachings – 1)

Baba says, “Dharmasya súkśmá gatih kálasya kut́ilá gatih – What happens and how things happen is beyond people’s comprehension. One may be at the height of one’s glory today. But how and when they will be a fallen angel, sunk in the depths of total oblivion, nobody can guess. That is why it is said that kálasya kut́ilá gatih. But regarding dharma it is said: Dharmasya súkśmá gatih – “Dharma walks a straight and simple path, but a very subtle one.”” (Discourses on the Giita, Spiritual Lessons of the Giitá – 2)

So although it looked like that by following dharma, Handaji would lose his professional stature; actually, by sticking to dharma, Handaji gained a far heightened position in the workplace. Whereas if he had compromised with his ethics and drunk wine, then Handa would have lost dharma as well as the opportunity of greater company contracts.

BABA’S BLESSING

By the above story we can easily understand that by the grace of Baba Shrii Shrii Anandamurtiji, those who follow dharma gain victory in each and every sphere of life and move ever onwards toward their cherished Goal.

Baba says” Ácárańát dharmah, that is, “Dharma is the assemblage of all your conduct” – the way you eat, the way you speak, the way you perform sádhaná. If your conduct is good, dharma is with you; if your conduct is not good, dharma is not with you.” (Subhasita Samgraha, part 21)

Baba says, “Dharma rakśati rakśitah – “One who protects dharma is protected by dharma.” Dharma saves the dhármika [the upholder of dharma] in the material sphere, in the subtle sphere and in the causal sphere. When dharma saves people in the material sphere, they experience it before their very eyes, they hear it with their ears, they feel it with the tenderness of touch. When dharma helps them in the causal sphere, they experience it by loving Parama Puruśa with all the sweetness of their hearts. This feeling has no external expression. When dharma saves people in the subtle sphere, they experience it through deep reflection.” (Namah Shivaya Shantaya, Disc: 11)

Baba says, “Human beings must live like human beings and human beings must die like human beings – not like undeveloped entities such as plants and animals. In no way should people surrender at the altar of animal dharma or plant dharma, but should stick to mánava dharma, to Bhágavata dharma, even if that results in death.” (Ánanda Vacanámrtam Part 16, 28 November 1979 morning, Pune)

Namaskar,
Pradiip Deva

Note 1: MORE OF BABA’S GUIDELINES

Here are more of Baba’s related teachings on this topic.

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (Ananda Vanii #13)

Baba says, “Ananda Marga is a man-making mission.” (Ananda Vacanamrtam – 31)

Baba says, “Where the question of benevolence and malevolence is concerned we will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

PRABHAT SAMGIITA

“A’mi toma’y khunjechi girigucha’y, khunjechi an’ute an’ute…” (P.S. 2250)

Purport:

Baba, I have searched You in the caves of the mountains and in the nooks and corners of this entire universe. I have been searching You from this holy place to that holy place– from this tiirtha to that tiirtha. In this way my time got wasted. And after a lot of searching now I am completely fatigued and tired. I did not get You anywhere; because of this my heart remains dry. You continue to remain distant from me.

Baba, all my longings will be quenched, my whole heart will be satisfied, only when I will receive You in the deep core of my mind and heart, with my full existence, with full realisation.

Baba, I do not know the reason why are You hiding Yourself. Why do You make me cry; and why do You not like to understand my yearning and longing. In spite of this irony of Your not caring, I will go on searching You and I must get You. You must get held and that will only happen when You will grace me…

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From: “Virendra Deva”
To: am-global@earthlink.net
Subject: Fake Avadhuta
Date: 16 Oct 2012 21:03:45

Baba

== FAKE AVADHUTA ==

Namaskar,
Rudraprakashananda Dada was in Bhagalpur when he called Dayashekharananda on his cell. Dayashekharananda picked up and gave the reply, “I am in Delhi – if you want you can come to Delhi if you need to see me.” While on the phone they discussed some other points and then hung up.

After an hour or two, Rudraprakashanandji was walking around Bhagalpur and he was very surprised to see Dada Dayashekharananda there on the street. After all, he was just on the phone with Dayashekharananda and he claimed to have been in Delhi. So it was quite surprising to see him in Bhagalpur. (Note: For those not aware, Bhagalpur is a 15 – 18 hour train journey from Delhi.)

Dada Rudraprakashananda exclaimed, “You lied to me – you told me that you were in Delhi.”

Dada Dayashekharananda gave a nervous laugh and said, “No, no, I was only joking when I said that.” Then he added, “I just arrived here a few hours ago.”

HOW LONG HAS HE BEEN HERE?

At that point, Rudraprakashananda did not know what to believe and what not to believe, so he asked some local margiis how long Dada Dayashekharananda had been there.

Those margiis responded, “Oh, you do not know about him? This Dayashekharananda is a corrupt fellow; he has been here for 7 days living with one lady. He comes here frequently to be with her. This Dada is not a monk – nor is he a sannyasi of Ananda Marga. Just he wears the dress. Dayashekharananda gets money by selling Baba’s photos and collecting donations from margiis. And from those sales and collections, he is able to fund his devious, dirty, and deceptive lifestyle. Dayashekharananda comes here regularly to stay with his lady friend. Everybody knows this.”

The margiis added, “We complained about Dayashekharananda to the higher authorities but nothing ever came to pass and this Dada keeps doing those same negative things over and over again.”

APPEALING TO ACINTANANDJI

Hearing this Rudraprakashanandji was astonished that nothing had been done and that no intervention was ever made. So he decided to do something about this himself.

Rudraprakashanandji then approached Dada Acintanandji and requested him to take action.

Dada Acintananda replied, “I cannot do anything about Dayashekharananda’s misdeeds nor can I take disciplinary action against him. You must know that we are very few in number and we are getting harassed by Rudrananda. Our faction (i.e. Nigamananda group) is in trouble. Dada Rudrananda wants to oust us. So I need everyone – I do not want to lose one of my cadres. Especially not Dayashekharananda – he is our hit man; he is an asset to the team.”

Rudraprakashanandji stood their stupefied, hardly able to believe what he just heard from Acintanandji.

Acintanandji continued, “These types of personal scandals are secondary – of primary concern is to save the existence of our group. And for that, Dayashekharananda’s help is needed.”

INFORM ALL MARGIIS – CUT OFF FUNDS TO DAYASHEKHARANANDA

Rudraprakashananda understood then that he was not going to get the help or support he wanted from Acintanandji. So he took matters into his own hands. Dada Rudraprakashananda told the news of Dayashekharananda’s misdeeds to all workers.

They said, “We know about this – always that dada is plunged in some illicit dealing.”

Once again Rudraprakashananda took the determination to intercede on this issue. So he informed margiis across Delhi sector a about Dayashekharananda’s misdeeds and crooked dealings. Rudraprakashananda’s whole aim was to cut the financial supply line to Dayashekharananda. If no margii gives any donation to Dayashekharananda then naturally he will not be able to fund his illicit behaviour. Then he will be forced to change – or leave.

So that is what Rudraprakashanandji did and we are awaiting the results. But all should be alert: Do not support or give any money to Dayashekharananda – he is not an acarya in the real sense and his conduct must be changed, or he must leave.

JUST A ROTTEN APPLE – NOT SYSTEMIC PROBLEM

Let us keep in mind that there are many good acaryas in the organisation – most are well-intentioned and dedicated. Dayashekharananda is a rotten apple. But we must not overlook this problem. Just consider what happened with the Catholic church. At the beginning they overlooked a few cases and then over time the problem grew to epic proportions and ultimately got exposed for the whole world to see. Best is to nip the problem in the bud – stop it early. So we should all be vigilant about this. It is in this spirit that this letter has been written: To make things better and protect the integrity of our Ananda Marga Pracaraka Samgha.

Namaskar,
Virendra

Note 1: FOR THEIR SAFETY & SECURITY

For the well-being of those involved in this case, we are withholding the names of those involved like the name of the lady and other key people. Here the chief concern is to point out and rectify the misconduct of Dayashekharananda. However, if Dayashekharananda attempt to deny or dismiss the aforesaid allegations, then there will be no other option than to release the names of all involved and circulate photos as well.

Note 2: WT CONDUCT RULES

(A) BLACK MONEY:
– “No worker can keep unaccounted money (black money) with him.” (Wt Conduct: Six Additional Rules, pt# 1a)
– “Each worker will separately maintain the clear account of receipt and expenditure of his personal allowance and organizational money.” (Wt Conduct: Six Additional Rules, pt# 1b)
– “Whenever supervisory worker so desires, the worker is to give the proper account of expenditure tallying with the cash at their disposal.” (Wt Conduct: Six Additional Rules, pt# 1c)
– “Each amount of collection should be deposited properly and drawn after submitting requisition.” (Wt Conduct: Six Additional Rules, pt# 1d)
– “Proper vouchers are to be maintained for each item of expenditure.” (Wt Conduct: Six Additional Rules, pt# 1e)

– “Tour program should be followed very strictly without any exception.” (Wt Conduct:Six Additional Rules, pt# 5)

(B) UNIVERSAL GUIDELINE FOR WTS:
Here is Baba’s universal guideline for all workers and sadhakas. This is the ultimate solution to all these kinds of problems.

Baba says, ““Cakśuńá Samvaro Sádhu” O spiritual aspirant! O Bhikśu! O monk! O devotee! You should have proper control over your eyes; whatever will have bad effect on your mind, you must not see it. “Sádhu Sotena samvaro”. Whatever will have bad effect on your mind, O good man, you must not hear it. “Ghánena Saḿvaro Sádhu.” You should have control over your nose, “Sádhu Jibháya Samvaro.” You should have control over your taste. “Káyena Samvaro Sádhu.” You should have control over your body. “Sádhu Vácáya Samvaro.” You should have control over your language also; and “Savvatha Saḿvaro Bhikśu.” If you want emancipation, if you want liberation from worldly fetters, you must have all-round restraint.” (Ananda Vacanamrtam, Part 14, The Fundamental Principles of Life)

(C) MORE RELATED WT RULES:
Here are some more Wt conduct rules that apply to the Dayashekharananda case.

“Avadhu’ta must not remain in a lonely place with any female.” (32 Rules for Avadhu’tas, pt #13)

“Under no circumstances should the purity of the body and mind be polluted.” (32 Rules for Avadhu’tas, pt #30)

“…Avadhu’ta shall not engage his ears in any obscene language or songs, touch any tamasik articles, see any depraving entity or pictures, go through any story, novel, or fiction having even the slightest bit of sexual importance, eat, drink, or smoke any rajasik or tamasik things or use any article which is artificially scented.” (32 Rules for Avadhu’tas, pt #32)

“One should have control over sadripu and astapasha.” (37 Worker’s Rules, pt #8)

“One should not look at the face of the opposite sex except at the time of nursing.” (37 Worker’s Rules, pt #15)

“One should follow discipline very strictly.” (37 Worker’s Rules, pt #24)

“You will have to protect yourself from sexual weakness and luxury.” (WT Conduct: Fourteen Points, pt #12)

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Date: Fri, 14 Sep 2012 21:09:31 +0530
From: “Divyapriya” inHim@porternet….
To: AM-GLOBAL
Subject: Re: Widespread Nepotism & Theft in WT Cadre #2

Baba

== RE: WIDESPREAD NEPOTISM & THEFT IN WT CADRE ==

~ Part 2 ~

(Note: This is the second letter in this series; a link to the initial letter on this topic is appended below. – Eds. )

Namaskar,

“Didi Ananda Giita has been looking after her own laokik father and keeps him in a Didi’s jagrti. Specifically, Ananda Gita didi’s father is K.C. Bhalla and he lives in the Ren’uka’ master unit (Didis MU) in Umariya village of Raipur District. Needless to say, this sets a very poor example. Our dedicated Wt Didis are not to have contact with their laokik family. To stop their missionary work and address worldly family matters is not at all appropriate for our Wts. If really, the laokik family is unable to care for their father then they should take help from the local unit; Didi Ananda Giita must not get involved in the life affairs of her worldly father. That runs contrary to our wt code of conduct.”

The Ananda Giita faction is currently riddled by turmoil. The leader herself – respected Didi Ananda Giita – ignores Baba’s rule and now all the junior Didis are following her poor example.

“No relation should exist with worldly family.” (32 Rules for Avadhutikas, pt #9)

Yet, Didi Ananda Giita gives special treatment to her laokik father by having him live on a didi’s master unit. She arranged this specially for him. Yet it is known by all that males are not to live or be treated in a Didi’s jagrti or MU. But Ananda Giita imposed this and crossed the gender boundary because of her deep attachment to her laokik father.

And this created a cascading effect.

HER NEGATIVE EXAMPLE BECAME SYSTEMIC PROBLEM

Seeing the top Didi compromise in this manner, all junior Didis have begun doing similar types of things to support their laokik parents. Mostly they visit and give money to their worldly parents etc. Internally they think, “When my esteemed supervisor is partial to her worldly father, then I too should take care of my worldly relations.” In that way, the problem has become systemic in the Ananda Giita group.

RAMPANT SUBFACTIONALISM IN “ANANDA GIITA GROUP”:

FAVOURITISM RULES

Furthermore, this top Didi Ananda Giita ji gives preference to those wt didis who were born in her own home area of Chatisgarh. That is why Ananda Giita’s team is the Chatisgarhii subfaction. Seeing this, Didi Ananda Kaoshikii thought that she should do the same – she favours those didis who were born in Orissa. Within the greater Ananda Giita group, Kaoshikii Didi has created her own sub-faction consisting of the Oriya didis. Because that is where Ananda Kaoshikii is from and she gives preference to those Oriya didis.

So the Ananda Giita group is riddled by all kinds of problems and is crumbling from the top down.

Here following are more of the details.

Although everyone calls it the “Ananda Giita Group”, that faction is not controlled solely by respected Didi Ananda Giitaji. Actually there is a split in leadership.

Respected Ananda Giita comes from Chatisgarh and watches over and favours all the Chatisgarhii Didis – i.e. those didis born in Chatisgarh; only those Wts will obey Didi Ananda Giita. Simply put, Didi Ananda Giita runs the Chatisgarhii subfaction.

While Didi Ananda Kaoshikii who comes from Orissa has the respect of all the Oriya Didis – i.e. those Didis born in Orissa; and she is partial towards them. Didi Ananda Kaoshikii controls the Oriya subfaction.

So you can say that within the “Ananda Giita Group” or “WWD faction” there are two distinct hierarchies – or two sub-factions: One sub-faction led by Didi Ananda Giita, i.e. the Chatisgarhii subfaction; and the other sub-faction led by Didi Ananda Kaoshikii, i.e. the Oriya subfaction.

Furthermore, both Ananda Giita and Ananda Kaoshikii play favorites with their respective follower, or sub-factions. That means that Ananda Giita Didi will not transfer workers native to Chattisgarh as she wants to please her sub-faction and keep the main jagrtis and most important fields in their control. There are many examples wherein Didis born in Chatisgarh get preferential treatment from Ananda Giita in this way.

And, side by side, Didi Ananda Kaoshikii allows her wt didis to remain in the same place as she wants to protect her subfaction. That means those didis born in Orissa get favoured treatment by Ananda Kaoshikii Didi. Such Didis do not get transferred because they were born in Orissa and get preferential treatment from Ananda Kaoshikii.

And verily there are plenty more examples from both groups.

JUST GEO-SENTIMENT – NOWHERE NEAR NEO-HUMANISM

AND THE EXISTENCE OF “STEP” DIDIS

This is all nothing but geo-cum-socio sentiment. Neither Ananda Giita nor Ananda Kaoshikii are guided by a neo-humanistic outlook. Rather they are both plagued by geo-cum-socio sentiment, i.e. blind preference for those who were born in their locale. That is why Ananda Giita will never transfer or go against the feelings of Chatisgarhii didis; and that is why Ananda Kaoshikii will never transfer or go against the feelings of Oriya didis.

Thus, the only Didis who get transferred in the Ananda Giita group are those leftover or step-didis who do not hail from Chatisgarh or Orissa. These step-didis are neither part of the Chatisgarhii subfaction nor part of the Oriya subfaction. And they are transferred to units that are no economically self-sufficient, i.e. tough fields.

In this situation also, there are many examples of Didis who are transferred and treated in this way because of their birth – i.e. they were not born in Chatisgarh nor Orissa.

Here we refer to them as step-didis because just as a typical step-mother does not favour her step-children, but rather does injustice with them; in the same way, these leftover didis are the step-children or step-didis of Ananda Giita. Ananda Giita can never look upon them as her own due to her geo-cum-socio sentiment. Hence these didis do not have a “goddess mother”. Neither they are cared for by Ananda Giita nor by Ananda Kaoshikii. So those workers are just step-didis and get transferred – and moved here and there.

MORE RELEVANT POINTS

That is the way things work in the Ananda Giita group – and there are other notable points as well.

1) As you might imagine after reading the above, Didi Ananda Giita does not have total respect and attention of all the didis in the “Ananda Giita Group.” She is not the leader per se; if she does something that some of the didis do not like then their entire WWD / Ananda Giita Group will break. There will be mutiny and chaos. Always they are on the brink of complete dissolution. In contrast, if Didi Ananda Giita was looked upon by one and all as the leader of that entire group, then the “Ananda Giita Group” would perform as one monolithic structure. But it is not like: They are riddle by subfactionalism and can completely split apart at any moment – breaking into 2 distinct subgroups with many more Didis scattering in other directions as well.

2) Another black-spot is that the “Ananda Giita Group” is not all bound together financially. They are not fiscally centralised. Rather almost all senior workers of the Didi Ananda Giita group as well as junior Chatisgarhii and Oriya workers Giita didi have their own PERSONAL bank account and ATM card. So from a financial perspective, they all function as their own separate entities – each trying to secure as much money for their personal interest as possible. This then is another cause of alarm that there is no unity or trust within this “Didi Ananda Giita” group.

Here I wish to clarify that those didis should have ATM cards etc, but those cards should be in the name of the organisation – not their personal accounts. We must fully support the fact that our Didis and wts have access to money; however, that money is to be regulated through organisational channels and fully accounted for. It should be centralised, not individualised. Such Didis should not be encouraged to build up their own personal bank accounts – for their own personal affairs. That is totally against Baba’s system and contrary to the spirit of being a WT.

All this gives a little bit of a look into the Ananda Giita group and how it functions. Others can write in with more thoughts and news.

FINAL THOUGHT:

BE CAREFUL WHEN DONATING MONEY

Note: In this critical situation, margiis should help correct this situation and be careful before donating money to our Wts. First margiis should watch and check to ensure fiscal transparency. If that worker is not ready to give an account and receipt, then margiis should refrain from donating. Certainly not all workers are bad and the organisation definitely needs money. Here the simple point is that all donations should be used justly and appropriately – they should go in the right direction. One should never donate money to Didis who funnel money to their laokik parents for their retirement or who divert money to their laokik brothers and sisters so they can buy real estate or houses etc. All allocated monies should be used exclusively for the welfare of humanity.

“No worker can keep unaccounted money (black money) with him.” (WT Conduct Code, Six Addition Rules, Pt #1a)

Namaskar,
Divyapriya

Note 1: SHOULD WE GRANT THEM LICENSE TO GO AGAINST ANANDA MARGA IDEALS

There are a few who believe that since Ananda Gita didi’s father K.C. Bhalla gave up all his moveable and immoveable property and donated it to Ananda Marga when his daughter became wt, therefore we should support this family regardless of their actions. Simply, because family has donated everything to Ananda Marga.

But life in our Marga is not like that. We support ideology – not any human being. Such a donation does not give them the right to go against the standards of Ananda Marga. Such a donation was made with their heart-felt feeling to serve – not as a plea-bargaining chip for going against Ananda Marga conduct rules later in life.

Here the ideological point is two-fold:
1) Didi Ananda Giita should not have contact with her father and should not be treating him with partiality;
2) Males should not be brought onto Didis master units.

No matter the circumstance, we are to abide by these point. Failure to do so only invites the doorway to degeneration as evidenced above.

Note 2: MUST NOT FALL IN PRATYAVAYA – IT IS MARGII’S DUTY TO HELP

The solution – as expressed in the first letter on this topic – is that margiis are to attend to the well being of aged people like K.C. Bhalla jii. To not help those in need is pratyavaya (sin of omission). So there is no question of leaving K.C. Bhalla unattended to – he is very aged and senior and needs support. That support must come from family margiis of that bhukti and neighboring areas. If laokik family members were in position to help then fine. But that is not the case. So it is the duty of margiis to provide care – but as he is a male that care should not be given on a Didi’s master unit. So help must be given in whatever way is needed and in an appropriate manner and place as well. This is our social dharma. This is not Didi Ananda Giita jii’s personal responsibility as she has dedicated herself for the greater humanity.

Note 3: MUST NOT BE PARTIAL TO ANY GROUP

As Ananda Margiis, we should not think that if one group is plunged in wrongdoing then it is fine and can be overlooked whereas if another person or group is doing wrong then it should be pointed out. As sadhakas and as well-wishers of society, any wrongdoing should be pointed out and properly resolved. With this type of genuine helping attitude, this letter has been written. I remember one general darshan in Mumbai: Baba told that if in your family someone is doing something wrong, then do not ignore that misdeed, and only point out if others are doing wrong. This is not the way. Rather it is most essential to save your close family member from moving in a negative direction. With that motive I am writing this.

Note 4: WT’S ARE NOT LIKE CORPORATE EMPLOYEES

There following lines are from a previous letter yet I feel they are helpful for review:

“In case there was any doubt or confusion in anyone’s mind, let us remember that our respected wholetimers of Ananda Marga have dedicated themselves to a high ideal – in service to Gurudev and suffering humanity. Their lives are for the welfare of others. So none should think that our workers can be thought of as selfish corporate executives or business employees who reap profits and benefits and use those funds for their selfish ends. In materialistic enterprises, people do like that. That is the common way. But as we know our Ananda Marga is a social service organisation. Our wts are not “on salary” and all donations are to be used for helping those in need. Workers are not to abscond with money & goods designated for service projects. Funneling those resources to their worldly families breaches their sannyasi vow as well as the code of asteya (non-stealing). So we can say it is a double sin: First, our workers are not to be selfishly hoarding wealth and stealing from society; second, our esteemed wt acaryas are not to maintain contact with their laokik family.” (Posted 7/27/12)

Note 5: LINK TO EARLIER LETTER IN THIS SERIES

http://am-global-01.blogspot.com/2012/09/widespread-nepotism-theft-in-wt-cadre.html

PRABHAT SAMGIITA

“Saba’r saunge tumi a’cho, tumi a’cho, Prabhu tumi a’cho…” (PS 1111)

Purport:

O’ my Lord, You so gracious, You are with all; O’ Prabhu, You are ever-present, You know not any barriers of relativity. You always remain with everyone. Baba, by showering Your infinite love & compassion, You have graciously captivated and attracted my mind. Baba You are ever present – ever present.

Baba, in the fast, ferocious winds of the cyclone, and in the deadly grip of the cobra, at the time of death when the god of death comes near, or when in the jaws of enemy, in all these terrifying circumstances You shower Your sweet grace by smiling and dancing. Baba, even in the fire of the unbearable inferno, You shower Your causeless grace and turn everything into the cool balm of sandalwood. Baba, You are ever-gracious.

Baba, You are present eternally. Even before anything existed and before there was even the hint of creation, You were present then also. Baba, You are the Creator. You are the origin; You are omnipresent. Even when there were no seconds, minutes, hours, days, dates, months, or years, and there was no way to count the time, then also You were present. Baba, in that moment You were alone. There was no divine play of hope and hopelessness between the Lord and His devotees; just You were all alone. Baba, today You are ever-present along with Your creation. You are vibrating in Your liila’rasa, dancing with divine ecstasy in the bond of love, showering Your grace to all the jiivas, and attracting everyone close to you. Baba, You are ever-present, omnipotent. Baba, Your liila is unfathomable.

Baba, You are the beginning and You are the only desideratum, the Goal…

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Date: Sun, 09 Sep 2012 22:13:37 -0000 (GMT)
From: Rainjana Bhat (address withheld)
Subject: Widespread Nepotism & Theft in WT Cadre
To: AM-GLOBAL

Baba

== WIDESPREAD NEPOTISM & THEFT IN WT CADRE ==

Namaskar,
Before receiving their Wt-ship, every candidate has to take an oath that they will not maintain relations with their worldly family.

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, point #9)

So for wts, they only have one family – the universal family. To further emphasize this, each worker is given a new name to reflect their full, 100% dedication to humanity. They are no longer bound by ties to their laokik family.

THEIR FATHER IS SHRII SHRII ANANDAMURTI JI

For instance, suppose there is a Didi named Ananda Bhakti, and when she was born into this world her laokik father was Ram Lakhan Chaturvedi and he named her Bhavana Devii. But the moment that Bhavana Devii took her oath to become a wt, then her Father became Lord Shrii Shrii Anandamurti ji. That is the oath she has taken. No longer is her father Ram Lakhan Chaturvedi. That prior connection is gone.

Those workers who think that after taking this oath that still someone is their laokik father, mother, or brother are fake.

Similarly, those workers who depend upon their laokik family for financial or emotional support are misguided and a black spot on Ananda Marga. Internally, they should not feel any type of special link with their worldly relations, nor depend upon them in any way – nor provide support.

A STERLING EXAMPLE IS NEEDED

Proper acaryas follow the right code of conduct and by this way they set a sterling example and teach others. Fake acaryas preach to others with their mouth, but do not back up those words with their actions. Rather they go against. When junior wts see what is going on with those senior acaryas, then they (junior wts) make jokes about their (senior acaryas) hypocritical dealing. This sets the tone that one need not really follow the rules – just one should tell others to follow. This is not the right ethic to build a healthy and vibrant Wt cadre.

GROWING PROBLEM IN ORGANISATION:

WHO IS RESPONSIBLE

Unfortunately, harboring a soft corner for their laokik family is common these days amongst our wts. And the problem is growing.

The question then becomes: Who is the main culprit? And the answer is: Those workers who are key figures and hold top posts. If they set the wrong example then so many others will follow suit. That is the problem.

This type of weakness is so negative that it gains more and more momentum. It has a snow-ball effect or a cascading effect. That’s to say, once it starts it just gets bigger and bigger.

It is just like if there is one small mouse hole in the side wall of a canal made of mud. Once the water starts entering that hole then that hole gets bigger and bigger until finally the entire canal or aqueduct is ruined.

Likewise, this problem started with just a few top Wts going against this code, and so much of our Ananda Marga resources are getting funneled to the laokik families of so many wts. All because those at the top started doing this.

MUST NOT JUSTIFY THIS WRONGDOING:

THIS IS A DOUBLE SIN

Some naive margiis do not understand the seriousness of this matter. They justify that since the laokik parents of a certain wt are sick, and there is nobody to care for that elderly parent, then it is fine for that senior wt to care for their laokik parent(s). They wrongly think in that case the wt is doing no harm.

Such margiis themselves forget it is the duty of margiis to give money to and care for those in need in their unit or bhukti.

When margiis fail to attend to this duty and when Wts themselves take the charge of caring for their own parents, then it is a double wrong:

(1) Margiis are committing pratyavaya – sin of omission, i.e. not doing what one should do.
(2) Wts are committing sin by breaking their oath of dedication and instead indulging in nepotism.

We must remember that when Wts themselves do not earn money, then they are taking money from margiis and secretly directing those funds to their laokik family. This is not good – rather it is stealing. Better is if those margiis directly give money and care to the parents of those acaryas who need material support. By that way, all are following dharma. Otherwise not – and there is no justification that one can give.

DO NOT BECOME A KAORAVA

As we know, when on the path of dharma there should not be any partiality or favouritism – otherwise one will meet their fate. Dronacarya indulged in favourtism by giving special teachings to his own son and by that way Dronacarya became part of the Kaoravas (negative side). The same thing happened with Karna when he played favourites with Duryodhana. Wts who maintain relations with their laokik family and send them money fall in the same lowly category: Favouritism. Those wts are also Kaoravas.

Our Wts are to look upon the entire humanity with equanimity and love – there should not be any partiality towards their laokik family. That is unjust and adharmic.

A FEW SHINING AND NOT-SO-SHINING EXAMPLES

Let us not forget that there are many shining examples in our own organisation of those who followed this point beautifully.

(1) Many of those early wts were actually married before becoming a wholetimer worker. So they left their wife and children – the very people they were responsible for. So when they left to become Wt, naturally their laokik family struggled. At that time, there was great temptation to go back and help them in some way.

And indeed some fell in this way like Liilananda who returned to his former wife when she threatened to commit suicide if he did not return back. And the there was Amitavidyananda who left his wt ship to pursue a relationship and marry someone he knew from before his days as a wt.

But many of those early wts held the course and maintained dharmic conduct. They did not return back to their wife or divert monies to their laokik family. Rather they upheld the sanctity of their wt oath.

(2) Dada Samanvayanandji was married before becoming a wt and he had 2 laokik daughters grow to a marriageable age, but he maintained his vow of wt-ship. He did not go back to help them marry, nor did his laokik relatives help. Those relatives should have helped but they did not. At that time, Dadaji could have been tempted but he stood strong. Then margiis intervened and managed the situation. So this is one very positive example.

(3) Dada Keshavanandji was also married before becoming a Wt. And his daughter suffered from polio. His ex-wife was suddenly alone and lacked money as the child was stricken with this horrible disease. Plus there was no question of getting any support from the government as India did not have any such programs. Naturally, Keshavanandji might have been tempted to send money back to them – but he did not do it. Rather, local margiis stepped forward to resolve the issue.

So these are some extremely positive examples of maintaining Wt oath while in uniform.

WHAT IS GOING ON WITH DIDI ANANDA GIITA

Unfortunately, the same cannot be said of respected Didi Ananda Giita.

Didi Ananda Giita has been looking after her own laokik father and keeps him in a Didi’s jagrti. Specifically, Ananda Gita didi’s father is K.C. Bhalla and he lives in the Ren’uka’ master unit (Didis MU) in Umariya village of Raipur District. Needless to say, this sets a very poor example.

Our dedicated Wt Didis are not to have contact with their laokik family. To stop their missionary work and address worldly family matters is not at all appropriate for our Wts. If really, the laokik family is unable to care for their father then they should take help from the local unit; Didi Ananda Giita must not get involved in the life affairs of her worldly father. That runs contrary to our wt code of conduct.

When this very senior Didi Ananda Giita does like this then naturally she is extending “an open invitation” for all junior Didis to involve with their laokik families. In short, this sets a very bad example as it directly encourages others to go against Baba’s stated conduct rule. And that is what is going on. Countless junior Didis are in constant communication with their laokik families – giving them money, Ananda Marga resources and giving and receiving emotional support. Didi Ananda Niitimaya is not the only one who has fallen in this way. Others doing like this include Didi Ananda Kaoshikii, Didi Ananda Prabha, Didi Ananda Vishnumaya, Didi Ananda Advaeya, and so many others.

Make no mistake – the problem is rampant. And it all started and got reinforced at the top with respected Didi Ananda Giita – the senior-most Didi on the planet.

FINAL POINTS, CONSIDERATIONS, AND SOLUTIONS

Remember, if any Wt is tending to the needs of their worldly family then that wt is fake. This may sound harsh but that is the reality. This is a fundamental aspect of renunciation: No contact with worldly family and instead dedicate everything to serving Parama Purusa and the universal family. When a worker goes against this fundamental oath to Guru then they are no longer a genuine wt; rather they are fake.

The solution is that margiis should not sympathetically support Didi Ananda Giita by giving her money and resources to help her laokik father. Rather, those margiis should directly intervene and care for the father, and Didi Ananda Giita should attend to her Wt life and not engage herself in this way with her laokik relations.

Instead, Didi should adhere to Guru’s guideline and not incur sin. By indulging in sin, Didi sets an extremely bad example. That is why this entire problem has multiplied so drastically with so many Didis involving with their laokik families. Of course, not all Didis are guilty of this, but it is a growing problem.

Here the point is not that a particular family member is helpless and needs support. The main issue is that Wts must adhere to their oath – they no longer have relations with or responsibility for their laokik family. If they do like this, then donors will not feel comfortable giving to the organisation as they see money being secretly funneled to the laokik families of our acaryas – instead of going toward the allotted social service projects. After all, this is stealing. Plus, by doing this, other wts will be tempted to do the same.

Finally, remember that those margiis sympathetic to any Wt who is helping their laokik parents are totally against dharma. Furthermore, such margiis are incurring sin by committing pratyvaya as they are failing to do the needful. No margii should allow this to happen to themselves. They should take a strong stance and adhere to Guru’s mandates.

All in all the effect is absolutely disastrous – and that is what is manifesting right now. Everyone should be aware of the situation and be ready accordingly. Wts are to focus on their acarya life and not maintain relations with their worldly family, and margiis are to ensure the needs of the families of our wts are met – where the need is dire. After all, they too are part of our universal human family and should be helped. That is the dharmic solution.

Baba says, “These are all codes of discipline as prescribed by Bhágavata Dharma. You must follow these codes. There cannot be any concession in this respect, rather concession is dangerous.” (Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma)

Namaskar,
Rainjana Bhat

PRABHAT SAMGIITA

“Dhara’y janam niye a’sa’ toma’ri tare, shudhu toma’ri tare…” (PS #3996)

Purport:

Baba, my coming onto this earth & taking new life is only for You, oh my Lord. All my sweetness and smiles, all my song and dance, and all my love; my everything is revolving and dancing around You.

Baba, all these things are for You. The sweet smile and effulgence of the dawn, and the twinkling of the clusters of the stars in the night– everything is for You.

Whatever love and affection are present in the hearts of human beings, and also whatever pain and pleasure is there – everything is Your liila. All the loss and gain, disappointments and achievements – it is all Your divine liila.

Baba, You brought me into this world for You. My everything is for You. Baba, You are my everything…

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Subject: Re: GS Financial Scam #8
Date: Sun, 9 Sep 2012 00:11:03 -0700 (PDT)
From: Nagaraja Rao
To: AM-GLOBAL

Baba

== RE: SCAM OF GS ==

~ Part 8 ~

Namaskar all :

When money for AMPS is deposited in someone’s private account that money becomes pat of that owners account. In this case her [Lady Pratima’s] personal account . If you want one rupee from that account she needs to sign and withdraw for AMPS purpose.

As for buying couple luxury homes also in her name only, that has the same problem. The deed of the house will be in her name alone. When and if she wants to sell them, then only can the transaction can take place. AMPS has no control at all.

I wonder if she is paying taxes earned on the interest to Indian government. It’s sheer ignorance and pure stupidity to think she is a saint who will do GS’s bidding at any given time. What if if GS should become mentally disabled or die? Then what? Think it over!!!

Baba Nam Kevalam.

Nagaraja Rao, USA

On 09/07/2012 09:17 PM, AM-GLOBAL wrote:
From: “Rudra Nath Pandey”
To: am-global@earthlink.net
Subject: Re: GS Financial Scam #7
Date: Fri, 07 Sep 2012 19:52:15

Baba

== RE: SCAM OF GS ==
~ Part 7 ~

(Note: This is the seventh letter in this series. Please find links to the six earlier letters below. – Eds)

Namaskar,

“GS Dada directed all the money he borrowed from workers and margiis (i.e. the 25 – 30 lakhs rupees) to his lady friend’s personal bank. The name of the lady is Pratima (35 yrs of age) and her bank branch is in Patratu of Ramgarh district in the state of Jharkhand. All the money that GS borrowed was deposited in that account…So the new point in this letter in particular is that GS routed all the money he borrowed to Sis Pratima’s account in in Patratu of Ramgarh district in the state of Jharkhand. If others know more about this, please do share.” (posted 8/2/1/12)

Yes, that is 100% true.

GS Citsvarupanandji Dada directed all the money he borrowed from workers and margiis (i.e. the 25 – 30 lakhs rupees) to his lady friend’s personal bank. And he has not paid back that money.

(Note: To get an idea of how much 30 lakhs rupees is, in terms of purchasing capacity, a general laborer in India would have to work more than 82 years straight without taking a single day off in order to earn 30 lakhs rupees.)

Indeed there was doubt and concern by wts and margiis about why their money was going to a lady’s personal account and not to an organisationally sanctioned bank account. But GS smoothed it over by his response – see cited portion below.

As for the details of Lady Pratima’s bank account – here they are:

The name of the lady is Pratima (35 yrs of age) and her bank branch is in Patratu of Ramgarh district in the state of Jharkhand. All the money that GS borrowed was deposited in that account.

STATE BANK OF INDIA
BRANCH: PATRATU
DIST: RAMGARH
STATE: JHARKHAND
ACCOUNT NUMBER: #32179063276

So that is where all the money was deposited that GS Dada borrowed from margiis and Wts. The big question that remains is what really happened to all that money. Did he lose it as he claims or was the money spent in court cases, or does he still have most or all of it. That is the only portion of this incident that is not 100% confirmed.

The lesson learned seems to be that all money lent to Dadas for business and investment purposes should be directed to an account that is wholly transparent and accessible by responsible wts and senior margiis. Sending money to a lady friend of GS Dada is sketchy – and now we are all paying the price for that.

In keep with past letters on this topic. Here are the names of others who lost money in this scandal.

– Satyadevananda RS 20,000, Bombay
– Rajshekarananda, RS 20,000

All in all this is an unfortunate tale – I do not see any plus points in any direction. There was misplaced trust, financial loss, unaccountability, and deception.

As others have posted already, we should bear in mind Baba’s divine teachings and strict guidelines on tapah and black money.

Respectfully,
Rudra Nath Pandey

Note 1: HOW GS CONVINCED THEM TO GIVE TO PRATIMA’S ACCOUNT:

EXCERPT FROM PRIOR LETTER

Here is how it happened:

When GS borrowed the money from workers and margiis he told them to send all money to Lady Pratima’s bank account.

GS Citsvarupanandji assured everyone, “It will be safe there; she is a simple lady.”

Naturally, workers and margiis found this to be a curious thing. They questioned, “Why direct the money there, why not in the GS or Central bank account of AMPS?”

GS replied, “No, that is not a safe place. This lady Pratima is trusted. She will not give the money to others. What I say she will do. I have full trust on Pratima. She will not disobey me. So do not worry about that.”

Workers again questioned, “But her mind may change when she receives all the money – she may give money to her family members.”

Citsvarupanandji cleared the air, “No, she is a most trusted person; she obeys me more than anybody.”

Then GS Citsvarupanandji began to explain, “With the money that I borrow from you, I will be able to secure the 25 crore donation from overseas. Then I will purchase 3 luxurious flats in Jamalpur (very close to the Baba Quarters) and that rent will be an investment for future expenditure related with the organisation. Of course, during DMS and other functions, we will use those flats, but they will be purchased in the name of Pratima.”

That was then. (posted 8/2/1/12)

NOTE 2: PREVIOUS LETTERS ON THIS SCANDAL

#1: http://am-global-01.blogspot.com/2012/06/possible-scam-by-gs.html

#2: http://am-global-01.blogspot.com/2012/06/re-possible-scam-of-gs-2.html

#3: http://am-global-01.blogspot.com/2012/07/re-scam-of-gs-3.html

#4: http://www.am-global-01.blogspot.com/2012/07/re-scam-of-gs-4.htm

#5: http://am-global-01.blogspot.com/2012/07/re-scam-of-gs-5.html

#6: http://am-global-01.blogspot.com/2012/08/re-scam-of-gs-6.html

Read Full Post »

From: “Rudra Nath Pandey”
To: am-global@earthlink.net
Subject: Re: GS Financial Scam #7
Date: Fri, 07 Sep 2012 19:52:15

Baba

== RE: SCAM OF GS ==

~ Part 7 ~

(Note: This is the seventh letter in this series. Please find links to the six earlier letters below. – Eds)

Namaskar,

“GS Dada directed all the money he borrowed from workers and margiis (i.e. the 25 – 30 lakhs rupees) to his lady friend’s personal bank. The name of the lady is Pratima (35 yrs of age) and her bank branch is in Patratu of Ramgarh district in the state of Jharkhand. All the money that GS borrowed was deposited in that account…So the new point in this letter in particular is that GS routed all the money he borrowed to Sis Pratima’s account in in Patratu of Ramgarh district in the state of Jharkhand. If others know more about this, please do share.” (posted 8/2/1/12)

Yes, that is 100% true.

GS Citsvarupanandji Dada directed all the money he borrowed from workers and margiis (i.e. the 25 – 30 lakhs rupees) to his lady friend’s personal bank. And he has not paid back that money.

(Note: To get an idea of how much 30 lakhs rupees is, in terms of purchasing capacity, a general laborer in India would have to work more than 82 years straight without taking a single day off in order to earn 30 lakhs rupees.)

Indeed there was doubt and concern by wts and margiis about why their money was going to a lady’s personal account and not to an organisationally sanctioned bank account. But GS smoothed it over by his response – see cited portion below.

As for the details of Lady Pratima’s bank account – here they are:

The name of the lady is Pratima (35 yrs of age) and her bank branch is in Patratu of Ramgarh district in the state of Jharkhand. All the money that GS borrowed was deposited in that account.

STATE BANK OF INDIA
BRANCH: PATRATU
DIST: RAMGARH
STATE: JHARKHAND
ACCOUNT NUMBER: #32179063276

So that is where all the money was deposited that GS Dada borrowed from margiis and Wts. The big question that remains is what really happened to all that money. Did he lose it as he claims or was the money spent in court cases, or does he still have most or all of it. That is the only portion of this incident that is not 100% confirmed.

The lesson learned seems to be that all money lent to Dadas for business and investment purposes should be directed to an account that is wholly transparent and accessible by responsible wts and senior margiis. Sending money to a lady friend of GS Dada is sketchy – and now we are all paying the price for that.

In keep with past letters on this topic. Here are the names of others who lost money in this scandal.

– Satyadevananda RS 20,000, Bombay
– Rajshekarananda, RS 20,000

All in all this is an unfortunate tale – I do not see any plus points in any direction. There was misplaced trust, financial loss, unaccountability, and deception.

As others have posted already, we should bear in mind Baba’s divine teachings and strict guidelines on tapah and black money.

Respectfully,
Rudra Nath Pandey

Note 1: HOW GS CONVINCED THEM TO GIVE TO PRATIMA’S ACCOUNT:

EXCERPT FROM PRIOR LETTER

Here is how it happened:

When GS borrowed the money from workers and margiis he told them to send all money to Lady Pratima’s bank account.

GS Citsvarupanandji assured everyone, “It will be safe there; she is a simple lady.”

Naturally, workers and margiis found this to be a curious thing. They questioned, “Why direct the money there, why not in the GS or Central bank account of AMPS?”

GS replied, “No, that is not a safe place. This lady Pratima is trusted. She will not give the money to others. What I say she will do. I have full trust on Pratima. She will not disobey me. So do not worry about that.”

Workers again questioned, “But her mind may change when she receives all the money – she may give money to her family members.”

Citsvarupanandji cleared the air, “No, she is a most trusted person; she obeys me more than anybody.”

Then GS Citsvarupanandji began to explain, “With the money that I borrow from you, I will be able to secure the 25 crore donation from overseas. Then I will purchase 3 luxurious flats in Jamalpur (very close to the Baba Quarters) and that rent will be an investment for future expenditure related with the organisation. Of course, during DMS and other functions, we will use those flats, but they will be purchased in the name of Pratima.”

That was then. (posted 8/2/1/12)

NOTE 2: PREVIOUS LETTERS ON THIS SCANDAL

#1: http://am-global-01.blogspot.com/2012/06/possible-scam-by-gs.html

#2: http://am-global-01.blogspot.com/2012/06/re-possible-scam-of-gs-2.html

#3: http://am-global-01.blogspot.com/2012/07/re-scam-of-gs-3.html

#4: http://www.am-global-01.blogspot.com/2012/07/re-scam-of-gs-4.htm

#5: http://am-global-01.blogspot.com/2012/07/re-scam-of-gs-5.html

#6: http://am-global-01.blogspot.com/2012/08/re-scam-of-gs-6.html

PRABHAT SAMGIITA

“Tumi eso mor nilaye…” (PS 2044)

Purport:

O’ Baba, please come to my humble abode [1]. I am holding the lamp [2] in my hand and I am counting each and every moment, waiting in hope and anticipation of Your gracious arrival.

Baba, I do not know how long our relation has been going on. It is unknown to me how many ages [3] have passed. And in the future also, under no conditions will any third person be able to understand it [4]. Baba, our relation is quite intimate and personal and it has been continuing since time immemorial.

Baba, this intimate relation of ours is of ota yoga [5]. Language has no capacity to express [6] our closeness; it is impossible. O’ my dearest Baba, it is also not possible to write anything in the philosophy or science about our relation because it is such an intimate and close affair. These personal and loving feelings can’t be written [7].

Baba, please advent in my dhya’n and shower Your causeless grace on me and make my life successful…

END NOTES FOR PRABHAT SAMGIITA #2044:

[1] Abode: mind or heart.

[2] Lamp or lighting the lamp: Doing sadhana, dhyana, and following the guidelines of spiritual life.

[3] So many ages [kato yuger]: The relationship between the jiiva and Parama Purusa has been going on since the very beginning of saincara and pratisaincara – since the start of the cosmic cycle of brahmacakra, or even before that.

[4] Ota yoga: Baba says, “What is ota-yoga? He as the Cosmic Father has a direct relationship with each and every entity of this world…All are His affectionate children. This is His ota-yoga. Each and every entity, animate or inanimate, has a direct link with Him.” (Ananda Vacanamrtam – 6)
[5] ‘Under no conditions will anyone know’: When there is such loving intimacy

and personal sharing between the sadhaka and Parama Purusa then no one else can know what is happening. Because that loving relation exists in the deep recesses of the mind during dhyana. So it is entirely personal, secret, and completely private. No third party can know those things.

[6] “Language has no capacity to express’: When the feelings are deep then they cannot be expressed within the limited confines of language. That is why it is said that in the intimacy of dhyana the disciple becomes deaf and the guru become dumb– just they communicate to one another with their inner feelings.
Baba says, “A teacher [guru] becomes mute when asked to explain Brahma vijiana or intuitional science and consequently the disciple too become deaf…The best metaphor to describe this is the soundless communication between a deaf and dumb person, for this intuitional science is so extremely subtle that the mind and the senses cannot adequately express it.” (Subhasita Samgraha – 3, p.98)
[7] ‘Not written in the philosophy or intuitional science’ [darshane vijia’ne na’ pa’i]: Here the meaning is that the way in which devotees and Parama Purusa are loving each other in dhyan is very intimate and private. The details of this exchange of love and heart-felt feeling cannot be written about in the philosophy because it is too personal. Thus nowhere in our Ananda Marga scriptures does such writing exist. Baba simply says that one should love Parama Purusa; but ‘how’ and ‘in what way’ that love takes expression is not discussed or revealed in the books. That comes only in the practice of dhyana itself.

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